Gartner - The Historical Psalms As Hermeneutical Key To The Psalter

Judith Grtner
The Historical Psalms

A Study of Psalms 78; 105; 106; 135, and 136
as Key Hermeneutical Texts inthe Psalter
In the late theology of the psalms, the main lines of Old Testament theology are
focused like light through a magnifying glass. The historical psalms (Psalms 78;
105; 106; 135; and 136) emphasize the reflection of their own history. In its own way,
each of the historical psalms creates memories of a salvific primordial time, which
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includes the exodus and the conquest, in order to reinterpret the present through
prayer. This paper approaches the identity-forming function of history through the
lens of collective memory, a notion from the field of cultural studies. From this inter-
Copyright Mohr Siebeck
disciplinary angle, the historical psalms are shown to be key hermeneutic texts in the
Delivered by Ingenta
composition and redaction of the Psalter.
In the late theology of the psalms, the main lines of Old Testament theol-
ogy are focused like light through a magnifying glass. A critical perspective
is the question of history and its significance for those praying the psalms.
This question is the subject of the research into those psalms classified as
historical psalms, Psalms 78; 105; 106; 135; and 136. These psalms rely sig-
nificantly on memories of the salvific primordial times of the exodus and
the conquest of the land as found in the context of the great narratives of the
Hebrew Bible. Here, the founding history of salvation has to do with the abil-
ity to newly interpret ones own presence in the light of the psalms, so that
a relecture of the Torah arises in poetic form.1 Thus, the historical psalms
represent far more than a mere retelling of the Torah. They are each based
on a separate historical hermeneutic, according to which different events
are selected from the narrative context of the Pentateuch and reinterpreted,
such as the feeding in the desert in Psalm 78, the covenant of the patriarchs
1 See also F.Hartenstein, Zur Bedeutung der Schpfung in den Geschichtspsalmen, in

Gerechtigkeit und Recht zu ben (Gen 18,19). Studien zur altorientalischen und bib
lischen Rechtsgeschichte, zur Religionsgeschichte Israels und zur Religionssoziologie. Fest
schrift fr Eckart Otto zum 65. Geburtstag (BZAR 13; ed. R.Achenbach and M.Arneth;
Wiesbaden: Harrassowitz, 2009), 335349, esp. 335.
HeBAI 4 (2015), 373399 DOI 10.1628/219222715X14604539713303

ISSN 2192-2276 2015 Mohr Siebeck
374 Judith Grtner
in Psalm 105, or the salvation at the Sea of Reeds in Psalm 106. The events
significant for the respective construction of history have a paradigmatic
character for the psalms construction of history.2
The historical psalms are concerned with interpreted history for the
immediate situation of the petitioners. Therefore, these constructions of
history as well as their significance for the theology of the psalms form the
first investigative horizon for the following remarks. In order to describe
how the psalms understand interpreted history, it is helpful to distinguish
between memory and history an issue intensively discussed in cultural
studies.3 This allows one to focus on the reception and interpretation process
that also characterizes the construction of history in the historical psalms.
Therefore, it must first be emphasized with W.Kansteiner that the recep-
tion of events from the past is accompanied by a selection from the abun-
dance of standardized representations of the past.4 This reception process
of selected and interpreted events aims at the formation of collective memo-
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ries. These representations of the past are then defined as narrative systems,
which interpret and present the events of the past in an identity-forming and
2 Here the distinction between pragmatic history in the sense of history and paradig-
matic history in the sense of story stands in the background. This was introduced by
E.Voegelin, Israel und die Offenbarung Die Geburt der Geschichte (vol.2 of Ordnung
und Geschichte; ed. F.Hartenstein, et al.; Paderborn: Fink, 2005), 3739.
3 For example cf. A.Erll, Kollektives Gedchtnis und Erinnerungskulturen, in Kon
zepte der Kulturwissenschaften. Theoretische Grundlagen Anstze Perspektiven
(ed. A.Nnning and V.Nnning; Stuttgart: Metzler, 2003), 156185; W.Kansteiner,
Postmoderner Historismus. Das kollektive Gedchtnis als neues Paradigma der Kul-
turwissenschaften, in Paradigmen und Disziplinen, Vol.2 of Handbuch der Kulturwis
senschaften (ed. F.Jaeger and J.Straub; Stuttgart: Metzler, 2004), 119139; G.Lottes,
Erinnerungskulturen zwischen Psychologie und Kulturwissenschaft, in Erinne
rung, Gedchtnis, Wissen: Studien zur kulturwissenschaftlichen Gedchtnisforschung
(ed. G.Oesterle; Gttingen: Vandenhoeck & Ruprecht, 2005), 163184; H.Welzer,
Gedchtnis und Erinnerung, in Themen und Tendenzen, Vol.3 of Handbuch der
Kulturwissenschaften (ed. F.Jaeger and J.Straub; Stuttgart: Metzler, 2004), 155174;
M.Erdheim, Das Unbewusste in der Kultur. Erinnern und Verdrngen als Themen
der Kulturwissenschaften, in Themen und Tendenzen, Vol.3 of Handbuch der Kul
turwissenschaften (ed. F.Jaeger and J.Straub; Stuttgart: Metzler, 2004), 92108.
4 On the process of consciously designed reduction, cf. P.Ricur, Gedchtnis Verges-
sen Geschichte, in Historische Sinnbildung. Problemstellungen, Zeitkonzepte, Wah
rnehmungshorizonte, Darstellungsstrategien (ed. K.Mller and J.Rsen; Hamburg:
Rowohlt, 1997), 433454. In addition, Kansteiner, Historismus (see note above), 136,
based on A.Assmann distinguishes between the potential collective memory, in which
the representations of the past are collected, and the current collective memory. Cf.
here further A.Assmann, Erinnerungsrume: Formen und Wandlungen des kulturellen
Gedchtnisses (Mnchen: C.H.Beck, 2006), 130142.
The Historical Psalms 375
identity-reassuring way.5 They thus form the basis for the collective identity
by which the recipients draw from the past in order to interpret their pre-
sent in light of the past. This creates an interweaving of the layers of time.
As such, the narrative of the past depends on the realized situation of the
group and also serves to ensure their identity in the future. The reception
process of paradigmatic events thus depends on the respective realized situ-
ations of the individual and the social group. As such it is subject to ongo-
ing modification.
In sum, the following three aspects open up a horizon in which the ques-
tion of remembered history in the psalms must be asked anew: firstly, the
reception and interpretation process that leads to the emergence of collective
memories; secondly, the basic narrative structure of these identity-creating
memories; and thirdly, the awareness of differentiated layers of time.
The starting point for pursuing this question is the fact that the terminol-
ogy of remembering ( )itself is used in the psalms6 and is always quali-
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fied with regard to the relationship with God. A reciprocal process is

described by which human remembrance always presupposes divine
remembrance and is to be understood as a response to it.7 Accordingly, the

objects of remembrance involve the miracles of God which form the basis of
the community handling the tradition.8 These miracles are realized in the
process of remembrance, so that the petitioners align themselves with the
community of the people of God.
5 Regarding the techniques for the production of narrative contexts, cf. D.E.Polking-
horne, Narrative Psychologie und Geschichtsbewusstsein. Beziehungen und Per-
spektiven, in Erzhlung, Identitt und historisches Bewusstsein: Die psychologische Kon
struktion von Zeit und Geschichte (ed. J.Straub; Frankfurt: Suhrkamp, 1998), 1245;
D.Carr, Time, Narrative and History (Bloomington: Indiana University Press, 1986);
Lottes, Erinnerungskulturen (see n.3), 183.
6 On remembrance in the Old Testament, cf. mainly W.Schottroff, Gedenken im Alten
Orient und im Alten Testament (Neukirchen-Vluyn: Neukirchener Verlag, 1964);
W.Schottroff, zkr gedenken, THAT I (2004): 507518; H.Eising, in ThWAT
II (1977): 571593; A.Grund, Des Gerechten gedenkt man zum Segen (Prov 10,7):
Motive der Erinnerungsarbeit in Israel vom sozialen bis zum kulturellen Gedchtnis,
in Die Macht der Erinnerung (JBTh 22; ed. B.Janowski and O.Fuchs; Neukirchen-
Vluyn: Neukirchener Verlag, 2008), 4162, as well as the secondary versions with
regard to the psalms from B.Janowski, Schpferische Erinnerung. Zum Gedenken
Gottes in der biblischen Fluterzhlung, in Die Welt als Schpfung (BThAT 4; ed.
B.Janowski; Neukirchen-Vluyn: Neukirchener Verlag, 2008), 172198.
7 Cf. here especially Ps111:4, according to which YHWH is seen as the one who creates
the remembrance for his miracles himself. However, this means that YHWH is under-
stood not only as a subject of the miracles, but also as the one who enables their visu-
alization. Cf. here further Grund Motive (see n.6), 52.
8 On the concept of miracles ( )cf. Conrad, ThWAT VI (1989): 569583.
376 Judith Grtner
This means that the source language of the psalms with the terminology
of remembering ( )is analogous to the reception process of paradigmatic
history as discussed in the cultural sciences. This analogy with respect to
the psalms and their terminology of remembrance receives substantial
specification in the historical psalms, because here the remembrance ()
of paradigmatic events is itself the issue. This process of reception is not
only implied in these and other psalms, but also is explicitly reflected upon.
That is how the call to commemorate the miracles of YHWH (cf. Pss 78:4;
105:2, 5; 136:4), including the subsequent representations of paradigmatic
history (cf. Pss 78:1272; 105:1245; 136:522), illustrates the development
of collective memories in the psalms with the cultural scientific description
of Kansteiner. As the following discussion will show, the three aspects noted
above development process, narrative ordering scheme, and clustered,
differentiated time horizons are implemented in psalmic language in the
historical psalms. In this respect, the historical psalms depict the develop-
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ment process of collective memories.

The second investigative horizon concerns the importance of the histori-
cal psalms in view of the composition and redaction of the Psalter. Some-
thing they share in common is their development at a late point in the

Psalters growth.9 It is obvious that each of the historical psalms has been
9 Cf. for questions on the redaction and composition of the Psalter especially the exten-
sive work of E.Zenger, Psalmenexegese und Psalterexegese: Eine Forschungsskizze, in
The Composition of the Book of Psalms (ed. E.Zenger; Leuven: Uitgeverij Peeters, 2010),
1765, which, in a programmatic article, sets out the need for a dual perspective of indi-
vidual psalm exegesis and Psalter composition. Cf. further F.L.Hossfeld and E.Zenger,
Psalmenauslegung im Psalter, in Schriftauslegung in der Schrift: Festschrift fr Odil
Hannes Steck zu seinem 65. Geburtstag (ed. R.G.Kratz, T.Krger, and K.Schmid; Ber-
lin: de Gruyter, 2000), 237257; E.Zenger, Die Psalmen im Psalter: Neue Perspektiven
der Forschung, ThRev 95 (1999): 443456; E.Zenger, Der Psalter als Buch, in Der
Psalter im Judentum und Christentum (ed. E.Zenger; Freiburg: Herder, 1998), 157;
M.Leuenberger, Konzeptionen des Knigtums Gottes im Psalter. Untersuchungen zu
Komposition und Redaktion der theokratischen Bcher IVV im Psalter (AThANT 83;
Zrich: Theologischer Verlag Zrich, 2004), 4f., 2224; and F.Hartenstein, Schaffe
mir Recht, JHWH! (Psalm 7,9). Zum theologischen und anthropologischen Profil der
Teilkomposition Psalm 314, in The Composition of the Book of Psalms (ed. E.Zenger;
Leuven: Uitgeverij Peeters, 2010), 229258, 231. With respect to Books Four and Five
of the Psalms, which include four of the five historical psalms, the following works on
the redaction of the Psalter are to be mentioned: J.M.Auwers, La composition littraire
du Psautier: Un tat de la question (Cahiers de la Revue Biblique 46; Paris: J.Gabalda,
2000), 6789; E.Ballhorn, Zum Telos des Psalters: der Textzusammenhang des Vierten
und Fnften Psalmenbuches (Ps90150) (Berlin: Philo, 2004); M.D.Goulder, The
Psalms of the Return (Book V, Psalms 107150): Studies in the Psalter, IV (JSOTSS
258; Sheffield: Sheffield Academic Press, 1998); K.Koenen, Jahwe wird kommen, zu
herrschen ber die Erde. Psalm 90110 als Komposition (BBB 101; Weinheim: Beltz
placed in a redactionally critical place for the literary formation of the book
of Psalms literary formation. Indeed, Psalm 78 forms the compositional
center of the Asaph collection (Psalms 7383), where it stands out through
its comprehensive account of history in two reflective passages (Ps78:12
39, 4072) and through its very length. Psalms 105 and 106, which seem to
have originated as a pair in relation to each other, form the ending of the
fourth book of Psalms, and Psalms 135 and 136 are at the transition to the
last David collection (Psalms 138146) that leads into the final great Hallel
(Pss 147150). Therefore, the literary-historical positioning of the histori-
cal psalms will be of considerable importance in carrying forward recent
research on the controversial question of the Psalters origin.
Therefore, the historical psalms will be shown to be key hermeneutical
texts in a twofold sense as a paradigm of collective memories and as a para-
digm for the Psalters late, complex redaction.
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1. The dark sayings of old creation and history in Psalm 78

1.1 The construction of history in Psalm 78
The extensive historical Psalm 78 is to be understood as a deliberately

designed composition,10 which is divisible into three major sections: the
Athenum, 1995); R.G.Kratz, Die Tora Davids. Psalm 1 und die doxologische Fnf-
teilung des Psalters, ZThK 93 (1996): 134; and R.G.Kratz, Das Schemac des Psalters.
Die Botschaft vom Reich Gottes nach Ps145, in Gott und Mensch im Dialog: Festschrift
fr Otto Kaiser zum 80. Geburtstag (BZAW 345; ed. M.Witte; Berlin: De Gruyter, 2013,
623638); Leuenberger, Konzeptionen (see note above), 2004; C.Levin, Die Entste-
hung der Bchereinteilung des Psalters, VT 54 (2004): 8390; C.Levin, Psalm 136
als zweiteilige Schludoxologie des Psalters, SJOT 14 (2000: 1727; J.C.McCann, The
Shape and Shaping of the Psalter (JSOT.S 159; Sheffield: JSOT Press 1993); K.Schmid,
Innerbiblische Schriftauslegung. Aspekte der Forschungsgeschichte, in Schriftaus
legung in der Schrift: Festschrift fr Odil Hannes Steck zu seinem 65. Geburtstag (ed.
R.G.Kratz, T.Krger, and K.Schmid; Berlin: de Gruyter, 2000), 122. Cf. in addition
the comprehensive collection of the literature from Zenger, Psalmenexegese und Psalte
rexegese (see note above), 24f. n.19 and Leuenberger, Konzeptionen (see note above),
31 n.104.
10 For an overview of the different positions cf. Hartenstein, Bedeutung (see n.1), 340
n.22f. Cf. further the literary-critical analysis of H.Spieckermann, Heilsgegenwart:
Eine Theologie der Psalmen (Gttingen: Vandenhoeck & Ruprecht, 1989), 133139;
F.L.Hossfeld and E.Zenger, Psalmen 51100 (HThKAT; Freiburg: Herder, 2007), 425;
F.L.Hossfeld and E.Zenger, Psalmen 101150 (HThKAT; Freiburg: Herder, 2008);
and A.Klein, Geschichte und Gebet (FAT 94; Tbingen: Mohr Siebeck, 2014), 101110.
By contrast, N.Fglister, Psalm LXXXVIII: Der Rtsel Lsung?, in Congress Vol
ume Leuven 1989 (VT.S 43; ed. J.A.Emerton; Leiden: Brill, 1991), 264297, 270276;
378 Judith Grtner
proem (vv.111) as well as the two rounds through the salvation history of
Israel (vv.1239, 4072). These two rounds11 through history are designed
with a structural and conceptual analogy, and they are closely interlinked
linguistically through hinge verses (vv.17, 32, 4042, 56), each of which
introduces a new section.12
Both rounds through history begin by reflecting the miracles of YHWH:
vv.1216 reflect YHWHs care for his people and his protection as creator,
while vv.4055 reflect his protective leadership as world ruler. In each case
a negative response by the ancestors follows the miracles, which results in
divine wrath and the punitive action of YHWH (vv.1731 / 5664). In the
last section of the two historical rounds, the mercy of YHWH is set in rela-
tionship to his anger (vv.38f. / 6772).
A similar point is made in the first round (vv.1239) through a creation-
theological reflection about the fallibility of humans that precedes the
divine mercy of the creator. In this way, the psalm functions as a historical-
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theological reflection on the mercy of God the creator and the guilt of the
ancestors from the beginning of their relationship. Accordingly, the guilt of
the ancestors generation from the poem is taken up in vv.811 in such a

way that the individual subsections (vv.17, 32, 4042, 56) begin with it and
thereby stress the historical continuity of the guilt of the ancestors. The
main historical-theological interpretative categories are the following: sin
( )in vv.17, 32; revolt / be rebellious ( )in vv.8, 17, 40, 56; tempt
( )in vv.18, 41; as well as forget or remember in vv.8, 11, 35, 39, 42.
This creates an interpretive horizon running through the psalm as a central
theme. This emphasis on guilt is correlated with the mercy of God the crea-
tor, which unfolds programmatically13 in Ps78:38f. The remembrance of
D.Mathias, Die Geschichtstheologie der Geschichtssummarien in den Psalmen (BEATAJ
35, Frankfurt: Peter Lang, 1993), 4869; also B.Weber, Psalm 78: Geschichte mit
Geschichte deuten, TZ 56 (2000): 193214, 194198, who stresses specifically the com-
positional and thus literary coherence of the psalms.
11 Differently Klein, Gebet (see n.10), 110126, reconstructs a linear course of the history
of Egypt up to the situation in the country due to their literary-critical acceptance.
12 Cf. sinning ( )in vv.17, 32, revolt/ be rebellious ( )in vv.8, 17, 40, 56,
attempt ( )in vv.18, 41 as well as forget or remember in vv.8, 11, 35, 39, 42.
For a compositional analysis of the Psalm cf. the overview in J.Grtner, Die Geschichts
psalmen. Eine Studie zu den Psalmen 78, 105, 106, 135 und 136 als hermeneutische
Schlsseltexte im Psalter (FAT 84; Tbingen: Mohr Siebeck, 2012), 4649.
13 In this sense, Hartenstein also emphasizes the central meaning of v.38f. for the his-
torical theology of Psalm 78 (Hartenstein, Bedeutung [see n.1], 132f. and especially
n.27). Also similar, S.Kreuzer, Die Frhgeschichte Israels in Bekenntnis und Verkndi
gung des Alten Testaments (BZAW 178; Berlin: De Gruyter, 1988), 237 and M.Witte,
From Exodus to David: History and Historiography in Psalm 78, DCLY (2006): 2142,
32. Witte sees the theological crux in v.35, but understands this verse in the narrow
God the creator is highlighted in Ps78:38f., which refers to the fallibility of

humankind, which is designated as flesh and transient breath or wind.
But precisely in this creaturely status to which the fallibility of man is
bound as made clear by Israels actions in history (Ps78:1727) God
remembers his people. Thus, the fallibility of man, anchored on the level of
creation theology, is encompassed by mercy.
In the second round (vv.4072), the divine mercy, in which the divine
wrath has its place, unfolds again via the historical action of the worlds
ruler based on the categories of election and reprobation. Here, YHWHs
three-part election of Judah, Zion, and ultimately David (vv.6872) go back
before the rejection of Ephraim, which, considering the election of David
as a divine representative,14 stands for the entire people (vv.7072).15 So in
reflecting on their history, the petitioners can retrospectively recognize the
downfall of the northern kingdom as a limitation of the divine wrath, which
was preceded by election.
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In this sense, the Psalm ultimately implies the history of YHWH with his
people as a story of divine mercy. To recognize this and respond with lauda-
tory retelling ( Pi.; vv.3, 4, 6)16 of YHWHs miracles in history, a histor-

ical-hermeneutical reflection on the traditions mediation from generation

to generation (vv.111; proem) precedes the two rounds. It picks up the
pattern of realization and proclamation of the saving acts ( Piel) of
YHWH, characterized primarily in the toda of individuals, and transforms
it into the perspective of storytelling concerning collective saving acts.17 In
this way, the saving actions, realized as part of the liturgical thanksgiving,
conceptual context with v.38f.: If the theological perspective secures the knowledge
and acknowledgement of God as the cornerstone of life and ones own survival (v.35),
then the anthropological perspective secures the acknowledgement of ones own sta-
tus of creature (v.39). The two perspectives are based on a common conception: that
human beings are historically related to God (Witte, Exodus [see note above], 32).
Differently Klein, Gebet (see n.10), 128131, who understands the section as having
been taken from the so-called Deuteronomistic judgmental scheme.
14 For the sapiential background of the domination in Ps78:72, cf. especially the promise
of YHWH to Solomon after the completion of the temple in 1 Kgs 9:19. Cf. in addition
to this wisdom influenced ideal Job 1:8; 2:3 and Ps101:2 and on the representation of
David as an ideal ruler, Witte, Exodus (see n.13), 36.
15 Cf. Weber, Psalm 78 (see n.10), 207; and further M.E.Tate, Psalms 51100 (WBC 20;
Dallas: Word Books, 1990), 294f.
16 For example cf. Pss 9:2, 15; 22:23; 26:7; 107:22 and on the further documents see also
J.Conrad, ThWAT V (1986): 910921, and Fglister, Rtsel (see n.10), 286.
17 Cf. here the comments of B.Janowski, Dankbarkeit: Ein anthropologischer Grund-
begriff im Spiegel der Toda-Psalmen, in Ritual und Poesie. Formen und Orte religiser
Dichtung im Alten Orient, im Judentum und im Christentum (HBS 36; ed. E.Zenger;
Freiburg: Herder, 2003), 274287.
380 Judith Grtner
receive a paradigmatic character and become the identity-foundation of the

community handling the tradition.
1.2 The mercy of the creator Psalm78 as center of the Asaph collection
In the context of the Asaph collection, the position and the macro-structural
features of Psalm 78 with respect to the composition and redaction of the
Psalter shows that Psalm 78 was designed as a reflective text, both in terms of
its neighboring Psalms 77 and 79 and of the Masoretic sequence from Psalm
74 to Psalm 79. This will be outlined below.
Firstly, when one considers the conceptual relationships between Psalm
78 and the neighboring Psalms 77 and 79, a common thread between the
three texts is YHWHs mercy (formulated in 78:38f.), which places limits
upon YHWHs anger.
Specifically between Psalms 77 and 78, the relation of divine grace and
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wrath from Psalm 77 is taken up and continued in Psalm 78, thereby creating
a compositional connection The lamenting question in Ps77:10 makes this
point clear: Has God forgotten to be gracious or has he closed his mercy in
anger Sela? The question is aimed at YHWH to remind him of his anger-
limiting mercy. By contrast, in Ps 78:39f. the relationship between anger
and mercy is part of the historical and creation-theological foundation of
the psalm. There, the guilt is anthropologically anchored as a component of
the creaturely, historical status of humankind (Ps78:38f.) that is fundamen-
tal for the constantly renewed salvific commemoration of the creator. The
reflection on history in Psalm 78 thus raises individual remembrance of the
days of old from Ps77:6, 12 to a higher level of reflection. For this reason, the
commemoration is itself first rooted in the historical-hermeneutical reflec-
tion in Ps78:111. Second, the issue of guilt is shifted to the days of oldand
reflected with relation to creation theology. With regard to these two aspects
and in comparison to Psalm 77, Psalm 78 already proves to be a reflective
text, in which crucial aspects from Psalm 77 are taken up and continued.18
A similar result can be stated with regard to the conceptual link between
Psalms 78 and 79. In Ps79:89, the issue of guilt unfolds in the context of
petitions for forgiveness, where the petitioners turn to YHWH as a just
judge and ask for him to cover up the debt () . This covering of
the guilt is taken up again in Ps78:38f. at the level of creation theology. This
means that petitioners who pray Psalm 79 in light of Psalm 78 are aware not
18 In addition, there are connecting lines to the shepherd image (Pss 77:21; 78:52f.). For a
detailed analysis of the cross-references, see Weber, Psalm 78 (see n.10), 273294.
only of their guilt as anthropologically anchored, but also of the mercy of

the creator. On this basis, they can ask in Psalm 79 for forgiveness of the
guilt. In this respect, with Ps78:3839, a fundamental statement of the con-
ditio humana coram Deo is presented. These verses not only represent a
hermeneutical key for the petitioners own conception of history, but also
give the request for forgiveness in Psalm 79 a theological dimension beyond
what would have been possible had Psalm 79 been on its own. In this sense,
this connecting line can be described as being both deliberately designed
and a profiled conception19 that links Psalm 78 to Psalm 79.20
Secondly, two compositional arches are discernible in a sequential reading
of Psalm 74 to 79. Involving Psalms 74; 75; and 76, the first compositional
arch takes up the collective lament from Psalm 74 on Gods current distance
and answers it in Psalm 75 with the certainty of Gods future intervention
as a just judge, as well as in Psalm 76 with Gods renewed, Zion-based rule
over all peoples of the earth.
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The second compositional arch involves Psalms 74, 77, and 79.21 With
Psalm 77, a paradigmatic individual interrupts the collective perspective in
Psalm 74. Here in Psalm 77, however, the lamented situation from Psalm 74
continues. For this purpose, the salvation history perspective from 74:13 is
taken up and maintained in Ps77:1721 with the hope of a renewed coming
of YHWH. Psalm 79:13 likewise addresses the issue with a certainty about
the restored foundational situation.
In redactional terms, then, one should assume that the arch of compo-
sition from Psalms 74; 77; and 79 has been interrupted by the insertion of
Psalms 75 and 76.22 This observation is mainly supported by the fact that the
19 Hartenstein, Profil (see n.9), 234.

20 In addition, Psalm 78 and Psalm 79 are related to one another via more diverse lexemic
connecting lines. Cf. the inclusion of the shepherd image sheep of his pasture (
) in Ps79:13 and Ps78:52f., 7072; the laudatory retelling ( Piel) in Ps79:13
and in Ps78:111 as well as the linguistically similar anger terminology of both psalms:
fierce anger ( )in Ps79:6; 78:38; the fire of wrath ( )in Ps79:5; 78:21, 63; zeal
of wrath ( )in Ps79:5; 78:58.
21 On the compositional arch of Psalm 74; 77; and 78, cf. also B.Weber, Der Asaph-
Psalter eine Skizze, in Prophetie und Psalmen. Festschrift fr Klaus Seybold zum
65.Geburtstag (AOAT 280; ed. B.Huwyler, H.P.Mathys, and B.Weber; Mnster:
Ugarit-Verlag, 2001), 130; and further Hossfeld and Zenger, Psalmen 51100 (see n.10),
400, 431, 440442, 465f. On Psalms 8083 and their redactional placement in the Asaph
collection, see Klein, Gebet (see n.10), 155172, 181.
22 A crucial aspect of the Psalter-compositional connection between Psalms 74; 75 and 76
is their name theology. Cf. B.Weber, In Salem wurde sein Versteck. Psalm 76 im
Lichte literarischer und historischer Kontexte neu gelesen, BN 97 (1999): 85103, 100;
and Hossfeld and Zenger, Psalmen 51100 (see n.10), 400. Differently Klein, Gebet (see
n.10), 138f., 176181, takes up a first redactional context from Psalm 74 and Psalm 76,
382 Judith Grtner
already executed judgment on the poor in Ps76:910 assumes the hope in

Ps75:34, 8 that YHWH will intervene as a judge, simultaneously connect-
ing this hope with the addition of the petition for the poor in Ps74:19, 21.23
Thus, the redactional additions in Ps76:910 and Ps74:1821 probably go
back to the same hand that inserted Psalms 75 and Ps76 in the context of
the Asaph collection and, in this way, designed the compositional arch from
Psalms 7476.24 Consequently, the history of salvation structure connect-
ing the lament psalms (Psalms 74; 77; and 79) is not based on the redac-
tional addition of Ps74:1821, but rather links to the basic layer of Psalm
74, namely 74:117, 22f.
As the last psalm, Psalm 78 was inserted into the context of Psalms
7479. This psalm takes up the collective, salvation-historical and creation-
theological perspective begun in Psalm 74, embedding them in a compre-
hensive context of historical and creation theology. In this way, Psalm 78
represents a reflection text, both for the arch of composition in Psalms 74;
? 93.91.26.211 Thu, 26 Jan 2017 20:00:07
77, and 79 and for the literary context of the neighboring Psalms 77 and 79.
This point gives the collection Psalms 7479 as a whole a reflexive profile
that goes beyond the separate psalms and the existing arches of composi-
tion. In the collection of Psalms 7479, Psalm 78 is thus a focal point that
collects and theologically refines the formative themes. Therefore, having
been created deliberately for this literary context as a reflective text, it stands
out among the current text sequence.25 Due to the exilic date of Psalm 74
and the background of Psalm 79 in written prophecy, one can reasonably
assume that the beginning of the compilation of the collection was in the
post-exilic period.
and in Psalm 77 assumes further literary-historical development. In the background is

their acceptance of two compositional arches namely, Psalms 7475f.77 and Psalms
79f.81f.83.
23 Also M.Emmendrffer, Der ferne Gott. Eine Untersuchung der alttestamentlichen Volks
klagelieder vor dem Hintergrund der mesopotamischen Literatur (FAT 21; Tbingen:
Mohr Siebeck, 1998), 98; F.Hartenstein, Die Unzugnglichkeit Gottes im Heiligtum.
Jesaja 6 und der Wohnort JHWHs in der Jerusalemer Kulttradition (WMANT 75; Neu-
kirchen-Vluyn: Neukirchener Verlag, 1997), 229 n.20; Hossfeld and Zenger, Psalmen-
auslegung im Psalter, 239241, only vv.1921 count as supplement. K.Seybold, Die
Psalmen (HAT 15; Tbingen: Mohr Siebeck, 1996), 287; 421f., sees vv.1922 as a sup-
plement.
24 Cf. Hossfeld and Zenger, Psalmen 51100 (see n.10), 390; 400; and Weber, Psalm 76,
99101.
25 Klein also came to this conclusion (Klein, Gebet [see n.10], 180). On the basis of her
redaction-critical examination of the Asaph collection, she stresses that Psalm 78 was
written deliberately with regard to its literary context.
2. The parallelismus membrorum of the history of salvation

inPsalm 105 and Psalm 106
Psalms 105 and 106 each present from different perspectives an overall con-
ception of the history of the salvation of Israel, which extends from the time
of the patriarchs and matriarchs to the exile. Here, the two aspects of the
issue in Psalm 78 the relationship between creation and history, on the one
hand, and the relationship between divine mercy and wrath, on the other
are further differentiated.
2.1 The covenant faithfulness of YHWH in the history with his people
Psalm 105 starts in vv.16 with an extensive call to praise YHWH26 and
ends with praise in v.45, so that a hymnic frame is placed around the main
body (vv.745). This main body consists of three sections: the reason for
? 93.91.26.211 Thu, 26 Jan 2017 20:00:07
the praise (vv.711); the unfolding salvation history (vv.1241); and a final
reflection on the historical round (vv.4245).27
Due to the fact that the petitioners contemplate the miracles of YHWH
in history (Ps105:2), the events of early history become accessible for the
readers in light of the covenant faithfulness of YHWH.28 This is especially
true for times of hardship and danger, which retrospectively prove to be
part of the larger history of salvation of YHWH with his people. These
times of hardship and danger result in the covenant promise, i.e. the giving
of the land (Ps105:45). For this reason, covenantal ideas from Deut 7:711;
26 With respect to genus, Psalm 105 is commonly associated with the hymns. Cf.
here F.Crsemann, Studien zur Formgeschichte von Hymnus und Danklied in Israel
(WMANT 32; Neukirchen-Vluyn: Neukirchener Verlag, 1969), 7678; R.J.Clifford,
Style and Purpose in Psalm 105, Biblica 60 (1979): 420427; E.Haglund, Historical
Motifs in the Psalms (CB.OT 23; Uppsala: CWK Gleerup, 1984), 2229; J.Khlewein,
Geschichte in den Psalmen (CThM.BW 2; Stuttgart: Calwer, 1973), 7781; Hossfeld and
Zenger, Psalmen 101150 (see n.10), 97. It is striking, however, that the typical genus
unfolding is included with yes / then (yk) in 11 Qa fragm. EIII (=Ps105,110). Cf.
for this J.A.Sanders, The Dead Sea Psalms Scroll (New York: Cornell University Press,
1967), 164.
27 For a discussion of the structure and organization of the psalms, cf. Hossfeld and
Zenger, Psalmen 101150 (see n.10), 98; Seybold, Psalmen (see n.23), 414f. Cf. further
the listing of the different classifications in P.Auffret, Essai sur la structure litteraire du
psaume 105 (BN.B 3; Mnchen: Manfred Grg, 1985), 10. For a detailed discussion of
literary options in detail and their refutation cf. the summary from Mathias, Geschichts
theologie (see n.10), 114120.
28 Cf. here also Klein, Gebet (see n.10), 219f.; 224; 238, who likewise highlights the cov-
enant faithfulness of YHWH as a fundamental salvific event in Psalm 105.
384 Judith Grtner
Gen 15:18; Gen 26:25, and Genesis 17 are taken up in Ps105:811. Here,
the eternal covenant ( , Gen 17:7) conceived in the Priestly source
receives a prominent place in v.8 and v.10 as that which frames the other
ideas of the covenant.29 This means that the promise of the covenant for
eternity in v.8 and v.10 includes all the covenants with the ancestors, along
with the petitioners. This paradigmatic significance of the covenant prom-
ise for the conception of history is further reflected in the fact that the cov-
enantal remembrance of YHWH from v.8 is resumed in the final reflection
on the history of salvation in v.42. In this way, the walk through history in
vv.1241 is framed by the covenant remembrance of YHWH and is to be
understood from the view of the covenant promise.
The psalms own presentation of the narrative context from the Penta-
teuch follows in vv.1241. The design of these verses involves assembling
events from the early history of Israel into a chain of events (the time of
the patriarchs and matriarchs vv.1215; the time of Joseph vv.1623; the
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time in Egypt vv.24 and 38; the time in the desert vv.3941) in which the
covenant promise of the land has not yet been fulfilled, so that Israel lives
among foreign nations, but with YHWH leading his people to the fulfillment
of these promises. The petitioners recognize that YHWH has preserved

their forefathers and mothers in times of need and danger and has always
remained faithful to his covenant promise.30
The Psalm uses the Leitwort send ( )as a historical-hermeneutic
category, through which each of the turning points of the times of need are
introduced. In this sense, Joseph is sent ahead of his people to Egypt in
order to pave the way for them (vv.17, 20); Aaron and Moses are sent to
29 For priest-scripture covenant theology cf. M.Kckert, Leben in Gottes Gegenwart.

Studien zum Verstndnis des Gesetzes im Alten Testament (Tbingen: Mohr Siebeck,
2004), 7788; W.Gro, Zukunft fr Israel. Alttestamentliche Bundeskonzepte und die
aktuelle Debatte um den Neuen Bund (SBS 176, Stuttgart: Verlag Katholisches Bibel-
werk, 1998), 52f.; 56f.; 60; 63; Klein, Gebet (see n.10), 220221. Furthermore Klein,
Gebet (see n.10), 223f.; 270f., sees the covenant concept of Psalm 105 as closely related
to the Davidic covenant in Psalm 89, which is the final psalm of Book Three. Although
they may show no convincing lexemic connections for this compositional reference,
this assumption is the starting point for her redaction-critical reflections on the psalm
group 100107.
30 Cf. here also Klein, Gebet (see n.10), 238. Die Ereignisse der Frhzeit werden dabei
in ihrer Spannung zwischen der Gltigkeit der Landverheiung und den situativen
Fremdheitserfahrungen des Volkes dargestellt. In diesem heilsgeschichtlichen hiatus
liegt das Identifikationspotential fr die Juden der nachexilischen Diaspora, die sich in
der Fremde vorfinden und sich im Lobpreis von Ps105 der Bundestreue Jhwhs und der
Gltigkeit seiner Landverheiung vergewissern knnen.
lead Israel out of Egypt (v.26); and finally YHWH sends darkness in order
to initiate the Exodus from Egypt (v.28).
Through the petitioners reflecting on the miracles of YHWH, the caring
actions of the creator in the desert become accessible for them. They can be
seen in the provision of manna and quail, as well as in protection through
the cloud, which is referred to here with the temple-related terminology of
the cover ().31 Thus, the interpretation of the exodus events is ulti-
mately aimed towards the care of the creator, who makes the hostile place of
the desert into a place of abundant life and nearness to God (Ps105:3941).
This knowledge of YHWH as Lord of the cosmos is connected to a univer-
sal perspective that includes the nations of the world (vv.1, 7).32
Finally, in rethinking the salvation history, the petitioners recognize that
the covenant promise is connected to the Torot, the instructions of YHWH.
The petitioners response can only be to follow a way of life according to
these teachings of YHWH (v.45).33
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2.2 The mercy of YHWHand the forgetfulness of the people: constructing

the history of guilt in Psalm 106
In Psalm 106, the petitioners look back on their history from the perspective
of the exile by identifying with their ancestors guilt, on which the exile itself
is based (v.6). The Psalm is composed of an introduction to the reflection
on history (vv.15);34 a confession of guilt (v.6); a reflection on history as
a history of guilt (vv.742); a concluding reflection on YHWHs actionsin
31 In the vast majority of documents represents the entrance to the inner sanctum
(Exod 26:36f.; 35:15; 36:37; 39:38; 40:5, 28) or the entrance to the atrium (Exod 27:16;
35:17; 38:18; 39:40; 40:8, 32). Added to this is the use in connection with the sheathing
of the ark (Exod 35:12; 38:24; 40:21). Klein, Gebet (see n.10), 236, stresses in this con-
text that the use of the roof is aimed at the visible expression of the divine care.
32 Cf. here Ps96:2f., 10 and the conclusion from J.Jeremias, Das Knigtum Gottes in den
Psalmen. Israels Begegnung mit dem kanaanischen Mythos in den Jahwe-Knig-Psalmen
(FRLANT 141; Gttingen: Vandenhoeck & Ruprecht, 1987), 131, Indem Israel von
Jahwes Wundern vor den Vlkern erzhlt (v.2f.), proklamiert es sein Knigtum ber
die Welt vor ihnen (v.10), dessen volle Realisation im Ausschalten allen Unrechts unter
der Vlkerwelt mit Jahwes Kommen schon begonnen hat (v.13).
33 Cf. also Klein, Gebet (see n.10), 202f.
34 An introduction to historical reflection stands out because of its form-historical dis-
parity, since it combines a call for praise in v.1, questions in v.2, a beatitude in v.3,
and requests in v.5. Because of this, the beginning of the psalm is often described as a
redactional addition to the reflection on history. Cf. Seybold, Psalmen (see n.23), 421f.;
B.Duhm, Die Psalmen (Freiburg: Mohr, 1899), 382f., and C.A.Briggs, A Critical and
Exegetical Commentary on the Book of Psalms (New York: C.Scribners Sons, 1906),
342.
386 Judith Grtner
history (vv.43, 4446); and a final petition (v.47) as well as a final doxol-
ogy (v.48).35
Focal points of the historical reflection through which the peoples his-
tory with YHWH is interpreted include the saving act of YHWH at the Sea
of Reeds (Ps106:712) as well as the Israelites unfaithfulness at Horeb
(Ps106:1923). Structurally, these focal points are clear due to the section
on the saving act at the Sea of Reeds (vv.712) and, the Leitworte that are
vital for the Psalm converge. The overarching Leitwort structure has to do
with YHWHs remembrance (v.45), which is juxtaposed with the godless-
ness of the people (vv.4, 7, 13, 21), as well as the divine mercy that guides the
actions of YHWH (vv.4, 7, 45). The saving action of YHWH (save [
Hiphil]) that the Israelites experience at the Sea of Reeds becomes paradig-
matic for YHWHs saving action in history in general. By taking up Exod
13:2715:21, the rescue from enemies is reflected in a very basic manner.
Remembering this saving act is the measure for how the petitioners under-
? 93.91.26.211 Thu, 26 Jan 2017 20:00:07
stand YHWHs relationship to his people up to the present day (106:10, 21,
47). Thus, the Israelites turning away from YHWH at Horeb by worship-
ping the calf (vv.1923) is interpreted paradigmatically as forgetfulness of

the saving act at the Sea of Reeds (Ps106:21).36 Hence, YHWHs decision
about the destruction follows the preparation of the image. This destruction
can only be stopped by the intervention of Moses as YHWHs chosen one
(Ps106:23). Moses must step into the breach to heal the rift that has arisen
between the people and God, and to avert the divine wrath.37 This is possi-
ble for Moses through his election which, in turn, implies the possibility of
averting divine wrath. In this way, the limitation of Gods wrath is already
implied in the election of Moses.38 Yet this election is not limited to Moses
alone, but rather includes Israel as the chosen people of YHWH (Ps106:5).
Therefore, the peoples guilt, to which YHWH responds with renewed
35 On the literary classification of the final doxologies, cf. the discussion in M.Leuen-
berger, Die Psalterdoxologien. Entstehung und Theologie, in idem, Gott in Bewegung.
Religions und theologiegeschichtliche Beitrge zu Gottesvorstellungen im alten Israel
(FAT 76; Tbingen: Mohr Siebeck, 2011), 166193; Levin, Bchereinteilung (see n.9),
89; Kratz, Tora (see n.9), 2831.
36 Even Klein, Gebet (see n.10), 253, indicates the falling away at Horeb as the first
expression of the Exodus forgetfulness.
37 On the background of Moses intercession in Ps106:23; Exod 13:5; and Exod 22:2330,
cf. C.Schroeder, Standing in the breach: Turning Away the Wrath of God, Interpreta
tion 52 (1998): 1623, here 1720.
38 Differently Klein, Gebet (see n.10), 253f., who does not see the link between the elec-
tion of Moses and the turning away of the divine wrath, but limits the avoidance of
destruction to Moses acceptance of the office of the prophetic intercession.
mercy, is integrated into the historical-theological paradigm of divine

mercy and does not lead to the full force of divine wrath.
In the time of the monarchy, the peoples transgressions increase to the
level of complete contamination of the people and desecration of the land
(Ps106:3442). The final turning point of the Psalm draws on the saving act
at the Sea of Reeds through the concluding petition ( Hiphil) in v.47.
The petition asks for a further intervention by YHWH as the one whom
they had encountered and who would gather his people from the diaspora,
so that, just as after the rescue in v.12, they can join again in praising God.
Indeed, the petition hopes for a reversal of the distress indicated in the pre-
ceding reflection upon YHWHs action in history (vv.43, 4446).
Verses 4446 represent a hermeneutical key for understanding the con-
ception of history in Psalm 106, as historically experienced divine actions
are contrasted with the divine attribute formula. YHWHs acts in history in
v.45 are thus guided by his mercy ( )in spite of the deep guilt of Gods
? 93.91.26.211 Thu, 26 Jan 2017 20:00:07
people. YHWHs mercy shows itself in renewed remembrance of the cove-

nant and causes YHWH to tire of his anger, turn away from it, and show
mercy to his people again. In the background here is the attribute formula
from late prophecy, with the regret of YHWH added to it. With the words
tire of (), grace/ mercy abundance () , as well as show
mercy (), Ps106:45b46 adopts theological terms from Joel 2:13 and
Jonah 4:2.39 However, in contrast to both Joel 2:13 and Jonah 4:2, the termi-
nology is not expressed in nominal sentences, but rather in verbal sen-
tences, according to the narrative structure of the conception of history. In
addition, it is crucial that Ps106:45b only takes up the part of the attribute
formula that deals with the mercy of YHWH. The slowness to anger (
)as well as the evil ( )as an object of being tired of ()40 are
left out, in contrast to Joel 2:13 and Jonah 4:2. Three aspects for interpreting
the attribute formula in Psalm 106 become evident at this point:
1. In the historical reflection, YHWHs slowness to anger is narratively
specified:
39 On the grace formula, cf. the overview in R.Scoralick, Gottes Gte und Gottes Zorn. Die
Gottesprdikationen in Exodus 34,6f und ihre intertextuellen Beziehungen zum Zwlfpro
phetenbuch (HBS 33; Freiburg: Herder, 2002), 218; for an expanded discussion on this
formula cf. J.Jeremias, Die Reue Gottes. Aspekte alttestamentlicher Gottesvorstellungen
(Neukirchen-Vluyn : Neukirchener Verlag, 2002), 87f., 9497.
40 Cf. Joel 2:13; A.K.Mller, Gottes Zukunft. Die Mglichkeit der Rettung am Tag JHWHs
nach dem Joelbuch (Neukirchen-Vluyn: Neukirchener Verlag, 2008), 122125; and
M.Franz, Der barmherzige und gndige Gott. Die Gnadenrede vom Sinai (Ex 34,67)
und ihre Parallelen im Alten Testament und seiner Umwelt (BWANT 160; Stuttgart:
Kohlhammer, 2003), 257f.
388 Judith Grtner
2. The relationship between the guilt of the people and the regret or com-
passion of YHWH is displayed paradigmatically in his actions at the Sea of
Reeds and Horeb.
3. YHWHs mercy, which encompasses his wrath, is reflected in sum-
mary at the end of the historical retrospective in v.45f., so that the petition-
ers, in looking back from these verses presentation of history, can recognize
YHWHs mercy as a decisive motivation of divine action in history.
Even with their involvement in guilt, then, the petitioners may hope for
YHWHs regret and renewed mercy. This is formulated in the final petition
of Ps106:47, taking up again the historical-theological paradigm from the
Sea of Reeds. In this sense, the reflection on history in Psalm 106 narratively
develops the attribute formula from late prophecy. The reflection thus makes
the relationship between divine mercy and divine anger into its subject.
? 93.91.26.211 Thu, 26 Jan 2017 20:00:07
2.3 The salvation-historical parallel in Psalm 105 and Psalm 106 at the end
of Book Four
The importance of these two historical psalms for the composition and
redaction of the Psalter will be outlined in two steps. First, the lexemic relat-
edness of both psalms should be recognized,41 on the basis of which one
can speak of the psalms as parallel.42 Second, considerations of the Psalters
wider composition and redaction become relevant here, warranting a dis-
cussion of the literary-historical importance of Psalms 104105 as texts at
the end of Book Four.
If one takes into account the terminological connections between the two
psalms, the most significant point of contact is the integration of the cove-
nant theology from Psalm 105 at Ps106:45, since, at this point in Ps106:45,
the covenant theology central to Ps105:811, 42 is linked to YHWHs
mercy as a core concern in Psalm 106. Indeed, the keyword covenant
(), which is found only here in Psalm 106, is used in parallel with
divine mercy ( )in Ps106:1, 7, 45. Therefore, covenant ( )in
Psalm 106 refers back to Psalm 105. We thus read in Ps106:45, And he
41 Moreover, it is striking that both have an almost parallel designed structure consist-
ing of an introduction (Ps105:16; Ps106:15), a confession (Ps105:7; Ps106:6), a
salvation-historical foundation (Ps105:811; Ps106:712), a passage through history
(Ps105:1241; Ps106:742), as well as a final reflection (Ps105:4245; Ps106:4346,
47).
42 Cf. also W.Zimmerli, Zwillingspsalmen, in Wort, Lied und Gottesspruch. Beitrge zu
Psalmen und Propheten: Festschrift fr Joseph Ziegler (ed. J.Schreiner and J.Ziegler;
Wrzburg: Katholisches Bibelwerk, 1972), 105113, who designates Psalms 105 and
106 as twin psalms.
remembered his covenant for their sake, and relented according to the
greatness of his abundance-mercy. Still other conceptual relationships
between both psalms point back from the final reflection in Ps106:4346,
47 to the reflection on history in Psalm 105. Examples are the term com-
memorate/forget ( / ( )Pss 105:5, 8, 42; 106:4, 7, 13, 21, 45), the
wonderful works (Pss 105:2, 5; 106:7, 22), and the name theology
(Ps105:1, 3; Ps106:47) with which Psalm 105 begins and Psalm 106 ends.43
In addition, a salvation-historical continuity between the two psalms is the
topic of election, which in Ps105:6.811 includes the sons of Jacob via the
covenant promise to the ancestors, and which in Ps106:5, 23 includes the
Israelites via the election of Moses. Taken together, these lexemic links situ-
ate the historically unbreakable covenant faithfulness of YHWH (Psalm
105) before the guilt narrative (Psalm 106). At the same time, YHWHs
mercy and wrath in Ps106:1, 7, 45 are already appeased by the covenant
faithfulness of YHWH, which manifests itself in divine compassion
? 93.91.26.211 Thu, 26 Jan 2017 20:00:07
(Ps106:45).44 Through these two conceptually interwoven psalms, different

conceptions of history come together as a common historical credo45 at
the end of Book Four, effectively pointing petitioners from salvation history
to guilt history and then back to salvation history. Regarding the redaction
of the Psalter, these close conceptual references between both psalms sug-
gest that they were created in relation to each other and were redactionally
inserted into their present context.46
43 On the use of the name theology in Psalm 105 and Psalm 106, see also Hossfeld and
Zenger, Psalmen 101150 (see n.10), 111. The use of holy ( )is still shown in
Ps105:42 and Ps106:16.
44 Beyond these connecting conceptual lines, there are the following lexemic relation-
ships between the psalms: the word-theology ( )in Ps105:8, 19, 27, 28, 42, which
is also present in Ps106:12, 24; the keyword evil ( )in Ps105:15 and in Ps106:32;
the term in Ps105:43 and in Ps106:44; the rare expression of Egypt as a country or
as tents of Chams (Ps105:23, 27; 106:22); and the use of the root hate (), with which
both the Egyptians in Ps105:25 and the enemies of Israel in Ps106:10, 41 are desig-
nated. Furthermore, the keyword preserve ( )in terms of law and directives is
found in Ps105:45, while in the beatitude in Ps106:3, those who do what is right ()
are praised as happy. In addition, in Ps106:5, 40 the people of God are called inherit-
ance ( )and in Psalm 105:11, the term is found in connection with the promise of
the land. The verb oppose ( )is to be found in Ps105:28 and in Ps106:7, 33, 43. On
the terminological links between Psalm 105 and Psalm 106, see Hossfeld and Zenger,
Psalmen 101150 (see n.10), 111; Leuenberger, Konzeptionen (see n.9), 201.
45 Cf. G. von Rad, Das formgeschichtliche Problem des Hexateuch (BWANT 78; Stuttgart:
Kohlhammer, 1938), 1120.
46 Differently Zimmerli, Zwillingspsalmen (see n.42), 111, who emphasizes the linguis-
tic and conceptual difference and assumes two originally separate psalms. In contrast,
Hossfeld and Zenger, Psalmen 101150 (see n.10), 110114; 135; 138; Leuenberger,
Konzeptionen (see n.9), 220f.; 245248; and Ballhorn, Telos (see n.9), 144146, assume
390 Judith Grtner
On the basis of these psalms shared lexemes and concepts, we will now
consider their redaction-historical integration into the collection of Psalms
103107. The argument involves five steps:47
1. Through the notion of divine mercy characterizing the construction of
history in Psalm 105f., a conceptual bridge is created to the basic layer of
Psalm 103 namely, 103:118.48 Its central theme is the interpretation of the
attribute formula, which is quoted in v.8.49 This formula is the theological
center of the psalm.50 The relationship between divine mercy and wrath is
here modified to the effect that the punitive actions of YHWH are implied,
but not specifically addressed.51 The focus is entirely on the compassion
of YHWH, which is expected against the background of divine wrath that
the people have experienced. His compassion includes the forgiveness of
guilt, leading to a comprehensive salvific renewal of the petitioners life
(Ps103:35). In this respect, the attribute formula in Psalm 103 is modified
in its anthropological significance and justified by the mercy of the crea-
? 93.91.26.211 Thu, 26 Jan 2017 20:00:07
tor towards his creation (Ps103:1416). This anthropological foundation is

taken up in Psalms 105106 and implemented with respect to historical the-
ology. Accordingly, the references to the mercy of YHWH in the basic layer
of Ps103 (103:118) and the double Psalm 105f. indicate a joint redaction,
that the close relatedness of both psalms must be evaluated such that one of the two
psalms was already present in its context and the other was added to it. Klein, Gebet (see
n.10), 215218; 269, shares this position. She assumes that a later redactor deliberately
added Psalm 106 to account for the loss of the land with the guilt history of the people.
47 For elaboration of the redaction-historical significance of Psalm 105f., cf. Grtner,
Geschichtspsalmen (see n.12), 259290.
48 With the majority of exegetes, a supplement is to be assumed in Ps103:1922, by which
the basic psalm is extended through the theme of the kingdom of YHWH. For example,
cf. Hossfeld and Zenger, Psalmen 101150 (see n.10), 56f.; Leuenberger, Konzeptionen
(see n.9), 85f.
49 On the structure of Psalm 103, see M.Metzger, Lobpreis der Gnade. Erwgungen zu
Struktur und Inhalt von Psalm 103, in Meilenstein : Festgabe fr Herbert Donner zum
16. Februar 1995 (ed. M.Weippert and S.Timm; Wiesbaden: Harrassowitz, 1995), 121
133; H.Spieckermann, Barmherzig und gndig ist der Herr, in idem, Gottes Liebe
zu Israel. Studien zur Theologie des Alten Testaments (FAT 33; Tbingen: Mohr Siebeck
2001), 319; = ZAW 102/1 (1990), 118.; Hossfeld and Zenger, Psalmen 101150 (see
n.10), 5557.
50 For an interpretation of the grace formula in Psalm 103, see Franz, Gott (see n.40),
232f.; and Spieckermann, Barmherzig (see n.49), 11.
51 Also according to E.Zenger, Ich will die Morgenrte wecken. Psalmenauslegungen 2
(Freiburg: Herder, 1994), 198. In Psalm 103 the focus is on the forgiveness of guilt,
namely with respect to Exod 34:6f., all guilt set aside. This is reinforced by the fact that
in Ex 34:6f. only the aspect of the goodness and mercy of YHWH is cited and the aspect
of the punishing God is withdrawn after denials four times (!) (Zenger, Morgenrte [see
note above], 198). Similarly, see T.M.Willis, So Great is His Steadfast Love. A Rhetori-
cal Analysis of Psalm 103, Bib 72 (1991): 525537.
which creates a composition consisting of Psalm 103*+105f.52 The composi-

tion addresses the mercy of YHWH in its anthropological (Psalm 103*) and
historical-theological (Psalm 105f.) dimensions, which are issues that these
psalms present as overlapping.
2. To this composition of 103*+105f., the creation text Psalm 104
is added, being redactionally linked at each of its ends with Psalm 103
(Ps103:1, 22; Ps104:1, 35).53 Thematically this is done via ideas relating
to kingship: Ps103:1922 is added and the kingdom of YHWH described
therein is resumed in Ps104:1, 4. The outcome is a composition that starts
with the mercy of YHWH in relation to human beings (Psalm 103) and ends
with his mercy explained historically (Psalm 106).54 In the resulting literary
framework of Psalms 103 and 106, the creative action of YHWH is inserted
in connection with his works of creation (Psalm 104) and his works in his-
tory (Psalm 105). Thus, the mercy of YHWH becomes the crucial interpre-
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52 Similarly, Hossfeld and Zenger, Psalmen 101150 (see n.10), 109115, describe the final
composition of Psalms 101106, which assume a paired arrangement of the composi-
tion (Pss 101f.; 103f. and 105f.) that is overlaid with the redactionally later headings.
Differently Kratz, Schemac (see n.9), 630, who stresses that Psalms 101106 were not
a fixed group.
53 On Psalm 104, cf. K.Koch, Redemption and Creation in Psalms 103105. A Study in
Redaction History within the Book of Psalms, in For the Sake of the Gospel, Festschrift
for S.A. Amirtham (ed. G.Robinson; Madurai: TTS, 1980), 6469; K.Seybold, Psalm
104 im Spiegel seiner Unterschrift, in Studien zur Psalmenauslegung (ed. K.Sey-
bold; Stuttgart: Kohlhammer, 1998), 161172; Spieckermann, Heilsgegenwart, 2427;
M.Kckert, Literargeschichtliche und religionsgeschichtliche Beobachtungen zu
Ps104, in Schriftauslegung in der Schrift: Festschrift fr Odil Hannes Steck zu seinem 65.
Geburtstag (ed. R.G.Kratz, T.Krger, and K.Schmid; Berlin: de Gruyter, 2000), 259
274; R.Mller, Jahwe als Wettergott. Studien zur althebrischen Kultlyrik anhand aus
gewhlter Psalmen (BZAW 387; Berlin: de Gruyter, 2008), 213235; O.H.Steck, Der
Wein unter den Schpfungsgaben, in Wahrnehmungen Gottes im Alten Testament (TB
70; ed. O.H.Steck; Mnchen: Kaiser, 1982), 240261; T.Krger, Kosmos-theologie
zwischen Mythos und Erfahrung. Psalm 104 im Horizont alttestamentlicher und alt-
orientalischer Schpfungs-Konzepte, in Kritische Weisheit: Studien zur weisheitlichen
Traditionskritik im Alten Testament (ed. T.Krger; Zrich: Pano Verlag, 1997), 4974.
For a discussion of the Egyptian parallels from the Amarna period and Amun hymns,
see the discussion in Steck, Wein (see note above), 244f. n.9; and Kckert, Beobach-
tungen (see note above), 272274.
54 On linguistic connections between Psalm 103; 104, and 105f., as well as on implica-
tions for the Psalters redaction, see F.L.Hossfeld, Eine poetische Universalgeschichte:
Ps105 im Kontext der Psalmentrias 104106, in Das Manna fllt auch heute noch:
Beitrge zur Geschichte und Theologie des Alten, Ersten Testaments: Festschrift fr Erich
Zenger (HBS 44; ed. F.L.Hossfeld and L.Schwienhorst-Schnberger; Freiburg: Herder,
2004), 304; Leuenberger, Konzeptionen (see n.9), 189196. 246f. n.374; Hossfeld and
Zenger, Psalmen 101150 (see n.10), 62f., 88f.; Ballhorn, Telos (see n.9), 124f.; and
Kckert, Beobachtungen (see n.53), 272279.
392 Judith Grtner
tative category through which the action of YHWH in both creation and
history is to be understood.55
3. As the overarching concept in Psalms 103106, the mercy of YHWH
connects this Psalm group further with Psalm 107, which in 107:1 is con-
nected through the hodu formula to Ps106:1. Also the following invitation
to praise and thank YHWH in Ps107:2f. is closely related to Psalm 106.56
Thus, the petition to be gathered from the nations in Ps106:47 is as already
fulfilled included in Ps107:2f. and represents the occasion for praise and
thanks.57
4. The composition of Psalms 103106 is further accentuated by the
opening and closing hallelujahs, which were added at a later time. While
Ps104:35 and Ps105:45 contain hallelujahs and Ps106:1, 48 has a hallelujah
framing, Psalm 103 has neither an opening nor a closing with this language.
In this way, Psalm 103 is decoupled from the composition, with the upshot
being a small universal history58 that ranges from the creation to the exile
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and that addresses the actions of the God-King YHWH.

5. Only when the final doxology was later added in Ps106:48 was this rela-
tionship interrupted. Additionally, there is a linguistic link between Ps106:48

and Ps107:2, so that the boundary in the Psalter between Book Four and
55 Cf. also G.J.Wenham, Rejoice the Lord is King: Psalm 90106 (Book 4), in Praying by
the Book: Reading the Psalms (ed. C.Bartholomew, A.West; Carlisle: Paternoster, 2001),
95; and L.Wilson, On Psalm 103106 as a Closure of the Psalter, in The Composition
of the Psalter (ed. E.Zenger; Leuven: Peeters, 2010), 758766.
56 On the linguistic links between Psalm 106 and Psalm 107, see Hossfeld and Zenger,
Psalmen 101150 (see n.10), 145.
57 Leuenberger, Konzeptionen (see n.9), 286 sees the close connection to Psalm 106 and
understands at least Ps107:132 as a continuation text. But Klein, Gebet (see n.10),
297f., describes the literary relationship the other way around. This has the conse-
quence that the individualization of the exile experience in Psalm 107 is supplemented
by the peoples narrative in Psalm 105f., that the people`s narrative results in the request
for collections (Ps106:47) that is already assumed in Ps107:2f. Thus, according to
Klein, Psalm 107 represents the end of the composition rather than the beginning of
another. She argues furthermore that the origins of the composition Psalm 100107
are present, such that initially Psalm 103* with the praise of Gods grace responds to
the individual salvation perspective of Psalm 102*. Then Psalm 102f. will be continued
both with a creation theological reflection to the preservation of the human in Psalm
104* as well as with the experience of individual salvation in Psalm 107*. This indi-
vidual perspective is then made collective through the historical psalms in two steps
(first Psalm 105 and then Psalm 106) and raised to the level of the history of the peoples
faith. Only after the final doxology in Ps106:48, which was supplemented later, does the
caesura between Psalm 106 and Psalm 107 become manifest.
58 Hossfeld, Universalgeschichte (see n.54), 308310; Kratz, Tora (see n.9), 31 also
emphasizes the restructuring of the psalm group 104106 by the hallelujah framing.
Book Five remains permeable.59 At the same time, through the final doxology
in Ps106:48, Psalms 104106 are clearly designated as a group, and the Psal-
ter as a whole receives its five-part division that is reminiscent of the Torah.60
Due to their conceptual content and their relevance for the Psalters com-
position, Psalms 105106 prove to be key interpretive texts in the Psalter.
At the redactionally notable transition from Book Four to Book Five, these
psalms highlight YHWHs mercy as a crucial factor behind his action in
creation and history.
3. Psalms 135 and 136: History as commitment to the one God

increation, the past, and the present
3.1 Psalm 136 and the praise of YHWHs mercy in creation and history
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Psalm 136 represents a hymn of praise to the one God in creation, who pre-
sides over the past and the present alike.61 The monotheistic commitment
to YHWH, formulated in the hymnic introduction (vv.13), is explained
on the basis of his miracles in vv.425. Psalm 136:4 functions as the psalms
motto verse: Who alone (for himself) does great wonders.62 In the mira-
cles of YHWH, his actions manifest mercy ( )in creation (Ps136:59),
the past (Ps136:1022), and the present (Ps136:2324, 25). Particularly
significant is YHWHs activity as creator, which this psalm makes clear by
beginning the list of miracles with YHWHs initial creative act (136:59)
and ending it with his provision of food for all flesh (136:25). The mercy of
YHWH is evident in his giving food to creatures in the present, just as he
did in the exodus and conquest.63 To emphasize this relationship, Ps136:25
59 Cf. here also Klein, Gebet (see n.10), 299304.

60 For the redactional placement classification of the final doxology in Ps106:48 cf. Leuen-
berger, Psalterdoxologien (see n.35), 166193; Levin, Bchereinteilung (see n.9),
8390; and Kratz, Tora (see n.9), 134.
61 On Psalm 136, cf. C.Macholz, Psalm 136. Exegetische Beobachtungen mit method-
ologischen Seitenblicken, in Mincha: Festgabe fr Rolf Rendtorff zum 75 (ed. E.Blum;
Neukirchen-Vluyn: Neukirchener Verlag, 2000), 177186; V.Prbstl, Nehemia 9, Psalm
106 und Psalm 136 und die Rezeption des Pentateuchs (Gttingen: Cuvillier, 1997), 179
219; Goulder, Psalms (see n.9), 220223.
62 On the position of v.4, see also Leuenberger, Konzeptionen (see n.9), 316; and Klein,
Gebet (see n.10), 319.
63 On the issue of the creator and divine Kings constant care for the creation, see
M.Metzger, Keruben und Palmetten als Dekoration im Jerusalemer Heiligtum und
Jahwe, der Nahrung gibt allem Fleisch, in Zion: Ort der Begegnung: Festschrift fr
Laurentius Klein zur Vollendung des 65 Lebensjahres (BBB 90; ed. F.Hahn and F.L.Hoss-
feld; Frankfurt: Hanstein, 1993), 108111.
394 Judith Grtner
refers to YHWHs final miracle with the participle, to give (( )Ps136:21,

25). In this way, YHWHs initial creative acts lead to his demonstration of
mercy in the world (Ps136:59) and are placed before his action in history
(Ps136:1022).64
Structured by a series of participles, this portrayal of YHWHs miracles in
creation and history (vv.522) is oriented toward the Pentateuchs narrative:
Ps136:59 begins by referencing the creation account in Genesis 1 and then
proceeding to mention the bondage in Egypt (v.10), the exodus (v.11f.), the
deliverance at the Sea of Reeds (vv.1315), the guidance in the wilderness
(v.16), and the conquest of the land (vv.1722).65
This sequence of events from the Pentateuch is what structures the hymn,
where narrative portions of the Pentateuch become a concentrated, creedal
commitment. The refrain Yes, his mercy is forever! () , which
completes each verse, illustrates this point. Each action described here
appears as an expression of Gods mercy.
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In Psalm 136, then, one finds a historical, creed-like hermeneutic that

emphasizes YHWHs merciful acts ( )toward his people and presents
in the hymns frame (vv.13, 26) a monotheistic confession to highlight the

same theme of mercy ().
3.2 The commitment to YHWH as the one God in creation, the past, and the
present Psalm135 as a variation of Psalm136
Like Psalm 136, Psalm 135 highlights the exclusivity of YHWH, but without
the same emphasis on his mercy. Instead, the psalm focuses on the spheres of
YHWHs dominion namely, creation (Ps135:67), history (Ps135:812),
64 On the literary coherence of Psalm 136, see Hartenstein, Bedeutung (see n.1), 148;
Macholz, Psalm 136 (see n.61), 177186, who sees only v.25 as not associated with
the Psalm. In particular, vv.2325 have often given rise to literary considerations, as
they interrupt the structured verses through the participle series. Cf. here Hossfeld and
Zenger, Psalmen 101150 (see n.10), 676f.; Klein, Gebet (see n.10), 324, who assumes
a base Psalm in vv.17, 1017, 2126, which was first extended by v.8f. and later by
v.1820.
65 It is noteworthy that the historical acts of YHWH are divided into two parts, which are
both introduced by the participle of in v.10 and v.17. The first part (vv.1016)
relates to the Exodus, the salvation from the enemies at the Sea of Reeds and the divine
care in the desert, while the second part (vv.1722) describes the time of land acquisi-
tion and land administration. The presentation of history reflects the dichotomy of the
rescuing actions of YHWH, which are described in Exod 15:618, the deliverance at
the Sea of Reeds (Exod 15: 112) and the establishment of Israel as a worshiping con-
gregation (Exod 15:1318). On the dichotomy of the historical action of YHWH, cf.
also Prbstl, Rezeption (see n.61), 194; as well as Hossfeld and Zenger, Psalmen 101
150 (see n.10), 676.
and other gods or their cultic representation (Ps135:1518).66 Prefacing

this attention to YHWHs dominion is a call to praise him as the one God
(Ps135:13) to whom praise is warranted because of his election of Israel
(Ps135:4).67
First, the creation is named as subject to YHWHs dominion (Ps135:6
7). In Psalm 135, YHWHs creative activity resembles that of weather dei-
ties with a militant and a warlike aspect.68 This similarity is apparent by the
fact that, in addition to heaven, earth, and seas, the primeval ocean is also
mentioned, and YHWH is described in v.7 as lord of the weather.69 Overall,
the psalm emphasizes his continuous activity in creation for preserving the
order of the world.
Second, the inclusion of Ps136:10, 1722 (Ps135:812) identifies his-
tory as under YHWHs dominion. Here, military aspects connected to the
weather god are highlighted. YHWH is described as lord of all earthly lords
(v.5), having struck Pharaoh with the killing of the firstborn (Ps135:89) the
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same way he struck the kings during the conquest of the land (Ps135:10
12). With these two blows, the salvation history of Israel is reduced to its
starting and ending points, which in turn are paradigmatic for the whole.
Third, YHWHs singularity in both creation and history entails the

impotence of other gods or their cultic representations (Ps135:1518; cf.
Ps115:47). As human products, the cult images are reduced to their mate-
rial composition, and are thereby powerless against the unrivaled, powerful
actions of YHWH.70 In this respect, the commitment to YHWH as having
66 On Psalm 135, cf. Hossfeld and Zenger, Psalmen 101150 (see n.10), 661668; L.Voss-
berg, Studien zum Reden vom Schpfer in den Psalmen (BEvTh 69; Mnchen: Kaiser,
1975), 6873; Ballhorn, Telos (see n.9), 252263, Leuenberger, Konzeptionen (see n.9),
312315; Levin, Psalm 136 (see n.9), 24f.
67 In the background here is Dtn 7:6. This is interesting because in Deuteronomy 7, the
election of Israel as the chosen people of YHWH is, as in Psalm 135, made in connec-
tion with the rejection of other gods.
68 For religious-historical background of weather deities cf. F.Hartenstein, Wettergott
Schpfergott Einziger. Kosmologie und Monotheismus in den Psalmen, in JHWH
und die Gtter der Vlker. Symposium zum 80. Geburtstag von K.Koch (ed. F.Harten-
stein and M.Rsel; Neukirchen-Vluyn: Neukirchener Verlag, 2009), 7797.
69 This statement is based on Jer 10:12f. Regarding the demonstration of YHWHs power
over the weather cf. the context of Jer 10:116, in which YHWHs universal dominion
and incomparability in relation to the impotence of idols or images of gods is empha-
sized. Cf. especially the explanations from H.Weippert, Schpfer des Himmels und der
Erde: Ein Beitrag zur Theologie des Jeremiabuches (SBS 102; Stuttgart: Verlag Katholis-
ches Bibelwerk, 1981), 2837.
70 On the meaning of the images cf. F.Hartenstein, Die unvergleichliche Gestalt
JHWHs. Israels Geschichte mit den Bildern im Licht von Dtn 4,140, in Die Sichtbar
keit des Unsichtbaren. Zur Korrelation von Text und Bild im Wirkungskreis der Bibel
396 Judith Grtner
the status expressed in Ps135:5, Yes, I know that YHWH (is) great, and our
lord more than all gods, is a hermeneutically key for understanding this
psalm.71 Theologically, the psalm expresses YHWHs exclusive, universal
mastery over creation and history.72
Notably, Psalm 135 is largely a redactional compilation. It not only quotes
Ps115:4873 (= Ps135:1518) and Ps136:10, 1722 (= Ps135:812), but
also in 135:1f. integrates the beginning of the Egyptian Hallel (Pss 113118)
and the ending of the so-called Pilgrimage Psalter (the Songs of Ascent)
by incorporating terminology from Ps113:1 and Ps134:1, 3.74 The call to
praise directed at the house of Aaron, the house of Israel, and those who
fear YHWH, is further elaborated in Ps118:24 and Ps115:911, 12, and is
integrated in Ps135:1920, where it is supplemented by the house of Levi.75
Thus, unlike the other historical psalms, Psalm 135 is closely linked to
its current literary context. Indeed, it is a carefully thought out compilation.
In the following section, this specific feature will be evaluated redaction-
? 93.91.26.211 Thu, 26 Jan 2017 20:00:07
critically.
(AGWB 3; ed. B.Janowski and N.Zchomelidse; Stuttgart: Deutsche Bibelgesellschaft,

2003), 70f. Even with the chosen name for the cult images ( )the process of prep-
aration is highlighted. For more on this issue, cf. E.Zenger, Gtter und Gtterbildpo-
lemik in Ps113115 MT = Ps112113 G, in Der Septuaginta-Psalter (HBS 32; ed.
E.Zenger; Freiburg: Herder, 2001), 241 esp. n.28. On the symbol system of the cult
images standing behind Psalm 135, cf. Hartenstein, Die unvergleichliche Gestalt
JHWHs, Religionsgeschichte Israels. Formale und materiale Aspekte (VWGTh 15; ed.
B.Janowski and M.Kckert; Gtersloh: Gtersloher Verlagshaus, 1999), 4954; and
A.Berlejung, Ikonophobie oder Ikonolatrie? Zur Auseinandersetzung um die Bilder
im Alten Testament, in Religionsgeschichte Israels. Formale und materiale Aspekte
(VWGTh 15; ed. B.Janowski and M.Kckert; Gtersloh: Gtersloher Verlagshaus,
1999), 208210, 228234.
71 In the background is the confession of Jethro from Exod 18:10f. Thus, the universal
validity of the ruling power through such inclusion is already hinted at, as well as the
inclusion of the world of nations. On the meaning of Exod 18:10f. for Ps135:5, see
especially Hossfeld and Zenger, Psalmen 101150 (see n.10), 666f.
72 The relationship between the creative action of YHWH and his action in history, each
of which is formed in Ps135:612, is, conceptually, already laid out in the presumably
older Psalm 65.
73 On Psalm 115, cf. W.Beyerlin, Im Licht der Traditionen. Psalm LXVII und CXV. Ein Ent
wicklungszusammenhang (VT.S 45; Leiden: Brill, 1992), 5781; Hossfeld and Zenger,
Psalmen 101150 (see n.10), 277291; Zenger, Gtter und Gtterbildpolemik (see
n.70), 229255.
74 Cf. here also M.Millard, Die Komposition des Psalters. Ein formgeschichtlicher Ansatz
(FAT 9; Tbingen: Mohr, 1994), 78; Hossfeld and Zenger, Psalmen 101150 (see n.10),
663f.; Leuenberger, Konzeptionen (see n.9), 314; Ballhorn, Telos (see n.9), 252f.
75 Cf. on the question of the Levites and their cultic function see the summary in A.Mein-
hold, Maleachi (BKAT XIV/8; Neukirchen-Vluyn : Neukirchener Verlag, 2006), 146
150.
3.3 Psalm 135 as redactional bridge text in Book Five of the Psalms
With respect to the Psalters composition at large, this article can only briefly
address the classification and redactional function of Psalm 135.76 As I see
it, five aspects are crucial for grasping the redactional importance of Psalms
135f. in Books Four and Five:
1. The hodu formula Praise YHWH, yes/ because he is merciful, yes/
for his mercy is forever () , found in Ps106:1;
107:1; 118:1, 29 and 136 (as refrain), points to a structural function.77 That
is, a composition arch that runs from Psalm 106 to Psalm 136. Structurally
and conceptually it is characterized by an emphasis on the mercy of
YHWH, which this formula expresses and serves to develop in Psalms 106
and 136.78
2. As a redactional text, Psalm 135 shows features of compilation
through which the even later inserted Pilgrimage Psalter (Pss 120134)
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interlinks with its context.79 Yet the connection between Psalms 106;
107118, and Psalm136, which was designed primarily by the hodu for-
mula, is again restored. Accordingly, Ps135:812 cites the reflection on
history from Ps136:10, 1722; the powerlessness of idols from Ps115:48;

the call directed at the house of Israel, Aaron, and those who fear YHWH
76 For a detailed presentation of the redactional processes in Books Four and Five, see
especially Leuenberger, Konzeptionen (see n.9), 260264, 379390; Ballhorn, Telos
(see n.9), 361382; Grtner, Geschichtspsalmen (see n.12), 344372; Klein, Gebet (see
n.10), 342356.
77 Klein, Gebet (see n.10), 345 takes out this Psalm from the line of composition due to
the assumption of a subsequent inscription of Psalm 106.
78 On the function of the hodu formula in the Psalters composition, see especially Leuen-
berger, Konzeptionen (see n.9), 276282, 369372; Ballhorn, Telos (see n.9), 262f.;
Zenger, Psalmenexegese (see n.9), 6064; Kratz, Schemac (see n.9), 631f.
79 Klein, Gebet (see n.10), 345f., sees the pilgrimage Psalter as an integral part of Psalm
118136* as a collection, though the links between Psalm 134 and Psalm 136 are less
convincing than the obvious link between Psalm 134 and Psalm 135. Also, the different
order of the psalms at Qumran could indicate a late insertion of the Pilgrimage Psalter.
In 11QPsa, one finds the following sequence: Psalms 120132; 119; 135136 (+ the so-
called catena Psalm 118:1, 15; 16; 8; 9; 29). In 11QPsa, Psalm 133 appears between Psalm
141 and Psalm 144; Psalm 134 appears between Psalm 140 and Psalm 151 as the second
to last psalm. U.Dahmen, Psalmen und Psalter-Rezeption im Frhjudentum. Rekon
struktion, Textbestand, Struktur und Pragmatik der Psalmenrolle 11 QPsa aus Qum
ran (STDJ 49; Leiden: Brill, 2003), 315, assumes that the independent composition of
Psalms 120132119 was developed from a proto-Masoretic composition to highlight
the pilgrimages destination not as the liturgy in the Jerusalem temple like in MT, but as
the study of the Torah like in Psalm 119. So also Hossfeld and Zenger, Psalmen 101150
(see n.10), 120 subsequent to Dahmen. On the deviating sequence of pilgrimage psalms
in Qumran, cf. further the presentations by Millard, Komposition, 219f; Leuenberger,
Konzeptionen (see n.9), 12f.
398 Judith Grtner
from Ps115:911, 12; 118:24; and the beginning of the Egyptian Hallel
(Ps113:1) as well as the ending of the Pilgrimage Psalter (Ps134:1). There-
fore, it is likely that Psalm 135 and the Pilgrimage Psalter belong to the same
redactional layer. It follows that Psalms 2136* would have existed as a col-
lection without the Pilgrimage Psalter (Psalms 120134) and Psalm 135.80
By the same token, this observation means that the Pilgrimage Psalter was
inserted at a fairly late stage.81
3. However, Psalm 135 does not adopt the given structuring of Psalm 118
and Psalm 136 from the hodu formula, but rather sets a hallelujah frame-
work (Ps135:13, 21) in its place.
4. In the Psalters composition, then, a connection is created between
the psalm group 111f.; 113117, and the closing Hallel (Psalms 146150).
Hence, Psalm 136 lost its position as the final psalm. At the same time,
through the redactional inclusion of Psalms 120134 and the redactional
hinge of Psalm 135, Books Four and Five were restructured. Psalms 135
? 93.91.26.211 Thu, 26 Jan 2017 20:00:07
and 136 turn out to be key hermeneutical texts in the Psalter, since through
them the commitment to YHWH as the one God in creation and history is
placed in a significant pivotal point for the formation of the Psalter.

4. Conclusion
As a group, the historical psalms (Psalms 78; 105; 106; 135; and 136) are
separate, theological conceptions of Israels history in miniature. Through
various historical-hermeneutical categories, they construct portrayals of his-
tory by selecting events from Israels (early) history and interpreting these
events paradigmatically for the present. The result is a relecture of the Torah,
which for the petitioners has an identity-formative and identity reassuring
function. This process of the reception of history, which raises history itself
to a topic, provides insight into the emergence of collective memory. This is
clear especially in the poetic form of the psalm prayer. Here, the historical
psalms draw mainly on hymnic categories. By means of these hymnic cat-
egories the reflection and reception process of the historical psalms becomes
transparent. Against this background, these psalms understanding of his-
80 Cf. Levin, Psalm 136 (see n.9), 2325.

81 By contrast, see Hossfeld and Zenger, Psalmen 101150 (see n.10), 664, who assume
that Psalm 135 together with Psalm 136 and the Egyptian Hallel (113118) were added.
The resultant collection of the Zion Psalter (Psalms 2136) is completed by Psalm 136,
which redactors deliberately placed in this literary context. See further Leuenberger,
Konzeptionen (see n.9), 314320, 369372; Kratz, Schemac (see n.9), 632.
tory and their reception process alike prove to be significant in their ability
to display the emergence of collective memory.
Moreover, it was pointed out that the historical psalms take on herme-
neutic relevance for the theology of later psalms, not only in terms of their
construction of history, but also in their importance for the Psalters com-
position and redaction. Indeed, each of the historical psalms is singled out
compositionally and redactionally by macro-structural features from the
text sequence, functioning as hermeneutically key texts in their literary con-
text. This key function may be summarized in the following points:
1. They exhibit a paradigmatic conception of history.
2. Their reception of history is relevant to the emergence of collective
memory.
3. The historical psalms are clearly relevant to broader questions of the
Psalters redaction and composition.
? 93.91.26.211 Thu, 26 Jan 2017 20:00:07
Judith Grtner
Universitt Rostock
Department of Old Testament Studies
Prof. Judith Grtner, Universittsplatz 1, 18055 Rostock, Germany

judith.gaertner@uni-rostock.de

Gartner - The Historical Psalms As Hermeneutical Key To The Psalter

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Judith Grtner

The Historical Psalms

composition and redaction of the Psalter.

1 See also F.Hartenstein, Zur Bedeutung der Schpfung in den Geschichtspsalmen, in

HeBAI 4 (2015), 373399 DOI 10.1628/219222715X14604539713303

fied with regard to the relationship with God. A reciprocal process is

remembrance and is to be understood as a response to it.7 Accordingly, the

ment process of collective memories.

thing they share in common is their development at a late point in the

1. The dark sayings of old creation and history in Psalm 78

1.1 The construction of history in Psalm 78

The extensive historical Psalm 78 is to be understood as a deliberately

the ancestors generation from the poem is taken up in vv.811 in such a

God the creator is highlighted in Ps78:38f., which refers to the fallibility of

tory retelling ( Pi.; vv.3, 4, 6)16 of YHWHs miracles in history, a histor-

ical-hermeneutical reflection on the traditions mediation from generation

receive a paradigmatic character and become the identity-foundation of the

only of their guilt as anthropologically anchored, but also of the mercy of

19 Hartenstein, Profil (see n.9), 234.

already executed judgment on the poor in Ps76:910 assumes the hope in

and in Psalm 77 assumes further literary-historical development. In the background is

2. The parallelismus membrorum of the history of salvation

of these promises. The petitioners recognize that YHWH has preserved

29 For priest-scripture covenant theology cf. M.Kckert, Leben in Gottes Gegenwart.

2.2 The mercy of YHWHand the forgetfulness of the people: constructing

the history of guilt in Psalm 106

ping the calf (vv.1923) is interpreted paradigmatically as forgetfulness of

mercy, is integrated into the historical-theological paradigm of divine

people. YHWHs mercy shows itself in renewed remembrance of the cove-

(Ps106:45).44 Through these two conceptually interwoven psalms, different

tor towards his creation (Ps103:1416). This anthropological foundation is

which creates a composition consisting of Psalm 103*+105f.52 The composi-

and that addresses the actions of the God-King YHWH.

tionship interrupted. Additionally, there is a linguistic link between Ps106:48

3. Psalms 135 and 136: History as commitment to the one God

59 Cf. here also Klein, Gebet (see n.10), 299304.

refers to YHWHs final miracle with the participle, to give (( )Ps136:21,

In Psalm 136, then, one finds a historical, creed-like hermeneutic that

in the hymns frame (vv.13, 26) a monotheistic confession to highlight the

same theme of mercy ().

and other gods or their cultic representation (Ps135:1518).66 Prefacing

Third, YHWHs singularity in both creation and history entails the

(AGWB 3; ed. B.Janowski and N.Zchomelidse; Stuttgart: Deutsche Bibelgesellschaft,

history from Ps136:10, 1722; the powerlessness of idols from Ps115:48;

placed in a significant pivotal point for the formation of the Psalter.

80 Cf. Levin, Psalm 136 (see n.9), 2325.

Prof. Judith Grtner, Universittsplatz 1, 18055 Rostock, Germany

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