Psalm 130 is one of the best-known of the Psalms of Ascent, as it describes the plea of someone in the depths to Yhwh to hear them and forgive them. As such, it defines the greatest problem not as physical distress but as being estranged from God through sin.
The word used for sin is עון ('awon), which is better translated "iniquity", the "central concept for human guilt and disaster, which has in view the sin and the damage it creates and the consequences it threatens." (Erich Zenger, Hermeneia; 2011 p434) It occurs twice, first to describe a negative hypothetical (if Yhwh took note of iniquity, v4) and then as the thing from which Yhwh redeems Israel (v8).
The psalm could be read a number of ways. One possibility is to read it in two halves, with the first half address to Yhwh and the second talk about Yhwh. Another is to read the first six verses as the story from sin to redemption, with the last two possibly added later to turn the psalm into something able to be used in a liturgy. A third approach is to read it as alternating ABAB sections, which probably appeals to me a little more (surprising, I know), as it highlights a lot of parallels between sections which are not as evident in the other ways of reading it. (For the sake of argument, the three options here could probably be combined; they're not mutually exclusive.)
A 1-2 Hear me Yhwh
B 3-4 With Yah is forgiveness
A` 5-6 I wait for Yhwh
B` 7-8 With Yhwh is steadfast love
This psalm has a lot of repetition; it is almost rare for a word to be used only once.
- The pairing Yh(wh)-my Lord occurs in the first three sections (and in the same order); in the fourth Yhwh occurs twice instead.
- Although translated differently, "(my) voice" occurs twice in v2, "hear my voice," and "may your ears listen to the sound (voice) of my pleas."
- Iniquity occurs in v3 as the problem is drawn out, and then again in v8 as the solution is given.
- Two characteristics of Yhwh, סליחה (forgiveness, v4) and חסד (steadfast love, v7) are described as "with you/him."
- v5 I wait for Yhwh, my soul waits.
- v5 and 6 "my soul" is invoked as representing the deepest longing within the writer.
- v6 the refrain "watchmen for the morning" (with the verb elided) is repeated.
- The verb "to hope" is used first for the supplicant in v5 with regards to the word of Yhwh, and then as an imperative for Israel as they are instructed to direct their hope toward Yhwh.
- Redemption is used twice in the final two verses, in v7 as a noun and in v8 as a verb.
There is so much to talk about in these eight verses, so I'll limit myself to a few comments only.
1-2 Hear me Yhwh
The first section describes someone in the depths of despair. The vocabulary used here could lend itself to a variety of contexts, be it physical attack by enemies, slander or betrayal from friends, or something else. Yhwh is addressed first by the name he will be known by, and then as "my Lord", which immediately infers an I-Thou relationship of Lord and servant: Yhwh is my Lord, I am his servant.
In three ways the psalmist calls on Yhwh to hear:
- I call to you Yhwh
- Hear my voice my Lord
- Make your ears be attentive to the sound of my pleas
These three cries escalate in intensity, as the situation closes in.
3-4 With Yhwh is Forgiveness
The unknown or ambiguous circumstance of v1-2 now takes a concrete form, as the problem is sin and its consequences. We know from Proverbs 1:10-19 and elsewhere that the connection between sinning and suffering is a close one, and in this case the realities have come home. Rather than dwelling in or reflecting on how bad things are, this psalm chooses a different route with a reminder of Yhwh's character. He is my Lord and I am his servant, and because forgiveness is with him I can stand. Were Yhwh to call to mind every time I sinned, I would be a goner, but that is not who Yhwh is.
The LXX had a lot of difficulty with the final verse of this section, misreading the final verb, combining it with the first phrase of the next section, and altogether reading a completely different psalm to what we have in the MT. They end up with something like "for the sake of your law I will wait for Yhwh." The NIV have done something altogether inexplicable here, which is not made clearer by reference to the Hebrew, Greek or any other potential text criticism. If you know someone who works there you might ask them to explain what they were thinking. Now there is indeed a difficulty, which is that the verb "to fear/revere" is in an odd stem, and/or that there is no pronominal suffix, but "so that you may be revered" seems to be a fairly non-controversial reading of the verse. It seems the NIV feel the need to exegete "fear" as "serving with reverence" to make clear that it doesn't mean "to be afraid of", but that seems to be both dumbing it down and adding in a concept (service) which isn't there.
5-6 I wait for Yhwh
As mentioned above, there are three sets of repetition here: the verb "to wait", "my soul", and "watchmen for the morning". The verb "to hope" as a synonym for "to wait" also occurs here for the first time, anticipating v7. Indeed, the only word in this section used just once in the psalm is the word "word" (דבר)!
We aren't told which verb v6 requires, but either from v5 will do for the watchmen who long for the morning to come. Goldingay (Baker OTCWP) reminds us that we first met the watchmen in Ps 127, who rely on God to oversee their watching lest it be futile. But the God who created the sun and erects its tent for the night is also the one who ensures it will welcome the morning and end the anxious night watch. This illustration obviously stands for the patient waiting of the one who has called upon Yhwh (v1-2) but now must trust and wait for his redemption to come.
7-8 With Yhwh is steadfast love
The psalm finally turns to instruction, as is common throughout the psalter. The experience of enduring suffering will not be wasted but will be used for the edification of the assembly. Therefore Israel is told to hope, to remind themselves that, because steadfast love is with Yhwh, there is a bounteous storehouse of redemption for all Israel from all their iniquities.
As with v4, v7 also ascribes a quality directly to Yhwh. Goldingay explains it well:
Pardon is “with” Yhwh: it is Yhwh’s possession, or something in Yhwh’s mind, or something that sits next to Yhwh ready to be sent out on its work (like Yhwh’s commitment or truthfulness or might; see on 96:6). (Goldingay, BCOWP; 2008 p527)
This is the lesson for Israel to learn, that as deep as they are in iniquity, Yhwh's story of forgiveness, steadfast love, and redemption, are far greater and more effective. The John Newton quote comes to mind: "I am a great sinner and Christ is a great saviour."
Psalm 130 as a Song of Ascents
Among the songs of ascents this psalm begins a new and final section; rather than agricultural metaphors this psalm gets metaphysical. The journey is still underways, but perhaps along the way there are doubts. Perhaps the pilgrim doubts they will be fit to enter when they arrive, perhaps they have dabbled in the worship of the gods of the nations, perhaps they worry that the collective punishment they have received in the exile has implications for their moral standing before God. But as they sing this song they are reminded that as far as east is from west, so far has he removed our transgressions from us (Ps 103:12). They are welcome, and the God who created them will not abandon them but will forgive and surely redeem them.
Psalm 130 as Christian Scripture
It's always hard to compare the words of the (Hebrew) OT with the (Greek) NT, and the treatment this psalm has received at the hands of the translators of the Septuagint make using software even more difficult. However, reading this psalm several days after Christmas reminds me of the hopes that were invested in the birth of Jesus. In Matthew 1:21 Joseph is told "you are to give him the name Jesus, because he will save his people from their sins.” The word "save" (σῴζω, Mt) and "redeem" (λυτρόω, Ps) are different, as are the words for sin (ἁμαρτία, Mt; ἀνομία, Ps). Matthew has "his people" while Psalms has "Israel." But the similarities are evident nonetheless.
With the Magnificat in Luke (Lk 1:46-55) the parallels are perhaps closer, despite the language differences. Mary refers to her soul magnifying the Lord, just as the psalmist's soul hopes in his Lord. Mary praises Yhwh's extensive mercy, which especially extends to those who fear him (cf. v4, so that he will be feared). In both passages God is the saviour, and in both the supplicant is the servant of their Lord, Yhwh. The hope of the psalmist and Mary in their respective songs is one and the same: for God's mercy to be shown in the salvation of the people who wait for him.
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