Abstract
Psalms 111 and 112 are “twin” poems displaying similar characteristics such as the superscript הללו יה , an acrostic form, and shared vocabulary. Surprisingly, the shared characteristics are noted, but the poems often interpreted in isolation. Ps 111 is classified as a hymn or a song of thanksgiving and Ps 112 as a wisdom poem. The prominent presence of so-called “wisdom terminology” in Ps 112 plays a major role in its classification, while the presence of similar terminology in Ps 111 is ignored. The present study engages in an intertextual reading of the two poems. They are read as an intentional, artistic literary composition. Following Michael Fishbane’s notion of inner-biblical exegesis, I argue that Ps 112 is an intentional “midrash” on Ps 111, and that the pair should be read as a composition in the context of the late Torah-wisdom redaction of the Psalter in general and Book V of the Psalter in particular. https://doi.org/10.17159/2312-3621/2019/v32n2a19
Highlights
Thanksgiving and statement of reason I want to thank YHWH wholeheartedly in the assembled congregation of upright people ()ישרים
Following Michael Fishbane’s notion of inner-biblical exegesis, I argue that Ps 112 is an intentional “midrash” on Ps 111, and that the pair should be read as a composition in the context of the late Torah-wisdom redaction of the Psalter in general and Book V of the Psalter in particular
The term obviously does not refer to “those literary works, some of them quite ancient, which contain scriptural interpretation of the haggadic, more rarely of the halachic, character,” in which case Midrash “is outright the title by which such a literary work is known.”[23]. I use the term to signify the process in the Hebrew Bible where “earlier biblical texts are exegetically reused, or ‘reactualized’, in new contexts.”[24]. Fishbane prefers to call this phenomenon of inner-biblical exegesis “aggadic exegesis,”[25] and maintains that “each particular instance of aggadic exegesis must be established and justified on its own terms.”[26]
Summary
There are obvious reasons for regarding Pss 111-112 as “twin” poems.[2]. They share the exhortation הללו יהas a superscript,[3] display shared vocabulary,[4] are. “inner-biblical exegesis.”[21] Ps belongs to the stratum of the traditum, while Ps belongs to a very specific stratum of a later exegetical tradition, namely a late post-exilic wisdom redaction of the Psalter playing a crucial role in shaping the final form of the book of Psalms in the Masoretic tradition.[22] I cautiously use the term “midrash” to refer to Ps 112’s consistent and deliberate reuse and reapplication of motifs in Ps 111 In this context, the term obviously does not refer to “those literary works, some of them quite ancient, which contain scriptural interpretation of the haggadic, more rarely of the halachic, character,” in which case Midrash “is outright the title by which such a literary work is known.”[23] I use the term to signify the process in the Hebrew Bible where “earlier biblical texts are exegetically reused, or ‘reactualized’, in new contexts.”[24] Fishbane prefers to call this phenomenon of inner-biblical exegesis “aggadic. The “activity of ‘seeking’ implies the implementation of what is sought,”[31] and the act of seeking “can mean properly ‘investigate, study, inquire into.’”32 In this sense I consider Ps 112 to be a “midrash” on Ps 111
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