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Wisdom Editing in the Book of Psalms: Vocabulary, Themes, and Structures Steven Dunn Marquette University

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Wisdom Editing in the Book of Psalms: Vocabulary, Themes, and Structures Steven Dunn Marquette University Marquette University e-Publications@Marquette Dissertations (2009 -) Dissertations, Theses, and Professional Projects Wisdom Editing in the Book of Psalms: Vocabulary, Themes, and Structures Steven Dunn Marquette University Recommended Citation Dunn, Steven, "Wisdom Editing in the Book of Psalms: Vocabulary, Themes, and Structures" (2009). Dissertations (2009 -). Paper 13. http://epublications.marquette.edu/dissertations_mu/13 Wisdom Editing in the Book of Psalms: Vocabulary, Themes, and Structures By Steven Dunn, B.A., M.Div. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin December 2009 ABSTRACT Wisdom Editing in the Book of Psalms: Vocabulary, Themes, and Structures Steven Dunn, B.A., M.Div. Marquette University, 2009 This study examines the pervasive influence of post-exilic wisdom editors and writers in the shaping of the Psalter by analyzing the use of wisdom elements—vocabulary, themes, rhetorical devices, and parallels with other Ancient Near Eastern wisdom traditions. I begin with an analysis and critique of the most prominent authors on the subject of wisdom in the Psalter, and expand upon previous research as I propose that evidence of wisdom influence is found in psalm titles, the structure of the Psalter, and among the various genres of psalms. I find further evidence of wisdom influence in creation theology, as seen in Psalms 19, 33, 104, and 148, for which parallels are found in other A.N.E. wisdom texts. In essence, in its final form, the entire Psalter reveals the work of scribes and teachers associated with post-exilic wisdom traditions or schools associated with the temple. This expansive influence of wisdom sources results in part as a response to the failure of the Monarchy and subsequent reshaping of Israel’s theology and self-understanding. In this context of foreign domination and failure of the Monarchy, the primacy of Torah and the kingship of YHWH are reasserted and emphasized. Wisdom circles preserve and disseminate Torah as a guide for successful living in accord with God (Pss 1; 19A; 119); wisdom teaching pervades all aspects of life, as seen in the presence of wisdom elements in psalms of lament, thanksgiving, and praise. Creation is a source of revelation and wisdom. Among the most significant uses of wisdom teaching is the Psalter’s response to the suffering of the righteous, as seen especially in Psalms 37, 49, and 73. I conclude by proposing that “wisdom traditions” encompass a variety of viewpoints and emphases, which reveals that these proposed wisdom editors and writers reflect diverse schools of thought. This diverse group of wisdom editors and writers finalized the shape and understanding of the Psalter in the post-exilic period. i TABLE OF CONTENTS CHAPTER I. REVIEW OF LITERATURE…………………………………..1 Survey of Contemporary Scholars……………………………….2 Methodology……………………………………………………43 Historical-Critical Concerns……………………………… ……47 Conclusion:A.N.E. Languages and Israelite Scribes…………….47 II. AN EXAMINATION OF THE TERM Maśkîl IN THE CANONICAL PSALTER AND THE DEAD SEA SCROLLS AS EVIDENCE FOR WISDOM EDITING OF THE PSALTER……………………………50 Relation to Other Psalm Titles……………………………………..52 Meaning of the Term……………………………………………….53 Recent Interpretations………………………………………………54 Etymology……………………………………………......................56 Maśkîl at Qumran……………………………………………………57 Analysis of Maśkîl in the Canonical Psalter…………………………66 Psalm 14……………………………………………………66 Psalm 32……………………………………………………70 Notes on the Septuagint and lyk#m……………………….74 Psalm 41……………………………………………………75 Psalm 42……………………………………………………76 Psalm 44……………………………………………………76 Psalm 45……………………………………………………77 Psalm 47……………………………………………………78 Psalm 52……………………………………………………79 ii Psalm 53…………………………………………………81 Psalm 54…………………………………………………83 Psalm 55…………………………………………………84 Psalm 74…………………………………………………85 Psalm 78…………………………………………………86 Psalm 88…………………………………………………89 Psalm 89…………………………………………………91 Psalm 142………………………………………………..93 Conclusion………………………………………………………95 III. PSALMS 1 (2), 19, 111–112, 119, AND 145: TORAH, WISDOM, AND ACROSTIC BOUNDARIES OF AN EARLY FORM OF THE PSALTER……………96 Introduction/overview………………………………96 Psalm 1 (and Psalm 2): A Wisdom Introduction to the Psalter……100 Psalm 19: Wisdom in Torah and Creation…………………………110 Psalms 111—112: Acrostics in Praise of the Lord and Wisdom……115 Psalm 119: An All-Inclusive Celebration of Torah in Life…………120 Psalm 145: An Acrostic Hymn Extolling God’s dsx for All Creation ..141 Conclusion……………………………………………………………147 IV. WISDOM IN BOOK ONE………………………………148 Introduction……………………………………………………….148 Psalm 25: A Prayer for God’s Covenant Love and Instruction…….149 Wisdom Elements in Psalm 26…………………………………….159 Psalm 33 and the Revelation of God’s Wisdom in Creation……….161 Psalm 34 and the Relationship of Thanksgiving and Wisdom………171 Psalm 36: God’s Covenant Love Framed by Wisdom Teaching……177 iii Psalm 37: An Acrostic Poem of Traditional Retribution Theology…184 Psalm 39: A Wisdom-Influenced Reflection on the Transitory Nature of Life………………………………………………………………..192 Wisdom Elements in Psalm 40……………………………………197 Conclusion………………………………………………………..199 V. WISDOM IN BOOK TWO………………………………...201 Introduction……………………………………………………..201 Psalm 49: Wealth, Arrogance, and the Ultimate Meaning in Life…202 Some Wisdom Elements in Psalms 50 and 51……………………215 Wisdom Elements in Psalm 62…………………………………..219 A Wisdom Interpolation in Psalm 64……………………………222 Conclusion………………………………………………………214 VI. WISDOM IN BOOK THREE…………………………………225 Introduction…………………………………………………….225 The Relationship between Royal Psalms, Lament and Wisdom: The Context for Psalm 73…………………………………………………….226 Psalm 73 As the Wisdom Center Point of the Psalter……………229 Analysis of Psalm 73: From Orientation, to Disorientation, to New Orientation………………………………………………………231 Conclusion: Psalm 73 as a Microcosm of the Psalter……………..237 VII. WISDOM IN BOOK FOUR…………………………….239 Psalm 90: A Wisdom Reflection on the Finitude of Life and God’s Eternity……239 Psalm 92: A Song for the Sabbath with Wisdom Reflections……245 Psalm 94: A Wisdom-Oriented Instruction for Confidence in Divine Judgment………………………………………………………253 Psalm 101: A Guide for Wise Living……………………………260 iv PART TWO: PSALMS 104—106……………………………265 Wisdom and Creation in Psalm 104…………………………..265 Wisdom Elements in Psalm 105………………………………280 Wisdom Elements in Psalm 106………………………………281 Conclusion……………………………………………………285 VIII. WISDOM IN BOOK FIVE……………………………............287 Psalm 107:33–40……………………………………………….287 Psalm 127: Happy (yr#)) is the one Blessed by God…………..290 Psalm 128: the Blessings of the One Who Fears the LORD……..293 Psalm 133: the Blessings of Harmonious Living………………..298 Royalty and Wisdom in Psalm 144……………………………..302 Praise and Wisdom in Psalm 146………………………………306 Wisdom Elements in Psalm 147: Creation and Commandments…310 Divine Wisdom Revealed in Creation: Psalm 148………………314 Conclusion…………………………………………………….322 IX. CONCLUSION: WISDOM IN THE CANONICAL PSALTER AND ITS IMPLICATIONS……………………………………………………324 X. BIBLIOGRAPHY…………………………………………..334 1 Chapter One A Review and Critique of Key Scholars on the Topic of Wisdom Psalms, and an Outline of the Methodology Used in this Study Introduction: An examination of the Psalter reveals the presence of elements of Israelite wisdom literature that reflect the importance of sages or “wisdom editors”—learned scribes connected with wisdom schools associated with the royal court and temple. I propose that these wisdom editors are responsible for the post-exilic editing and finalization of the canonical Psalter. By examining vocabulary, thematic elements, structural and rhetorical elements, and theological emphases, I shall show that the canonical Psalter in its final form is the product of a variety of scribes connected with post-exilic wisdom circles. These scribes, however, present a diversity of wisdom emphases. Wisdom elements in the Psalms include the traditional retribution theology found in Proverbs (e.g., Ps 1), the issue of theodicy—why a just God allows the innocent to suffer—as addressed in Job (e.g., Pss 49; 73), and reflections on the ephemeral nature of human existence as in Ecclesiastes (e.g., Psalm 39; 90); wisdom elements also occur in contexts of lament, the use of acrostic structures, numerical sayings, and wisdom-oriented vocabulary. In addition, I view creation theology as an important and often overlooked aspect of Israelite wisdom literature—consider Proverbs 8; Job 38–41; and parallels in Ancient Near Eastern wisdom traditions—that plays an important role in the Psalter (e.g., Psalms 19A; 33; 104; 148). In addition to specific “wisdom psalms,” various genres of psalms exhibit wisdom elements and interpolations that reveal the editorial work of these post-exilic sages. I begin by analyzing the work of key writers on the topic of wisdom psalms, from the earlier form-critical and cultic emphases of Gunkel and Mowinckel to the more recent thematic, literary, canonical and theological emphasis in the works of scholars like Murphy, Brueggemann, Purdue, Wilson, Kuntz and others. This survey and analysis is not meant to be exhaustive of every possible writer on the topic but focuses instead on the most influential, relevant, and important. The following scholars have been both influential in my understanding of the category “wisdom psalms” 2 and have also produced the most extensive and relevant work on the topic. My summary of their work naturally leads me to outline what emphases
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