Psalm 36 Poetic Features
YHWH's Unending Loyalty
Psalm 36
Poetic Features
In poetic features, we identify and describe the “Top 3 Poetic Features” for each Psalm. Poetic features might include intricate patterns (e.g., chiasms), long range correspondences across the psalm, evocative uses of imagery, sound-plays, allusions to other parts of the Bible, and various other features or combinations of features. For each poetic feature, we describe both the formal aspects of the feature and the poetic effect of the feature. We assume that there is no one-to-one correspondence between a feature’s formal aspects and its effect, and that similar forms might have very different effects depending on their contexts. The effect of a poetic feature is best determined (subjectively) by a thoughtful examination of the feature against the background of the psalm’s overall message and purpose.
(Im)perception
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Feature
Throughout the Psalter, participants are often characterized by body-part terms and imagery (see Gillmayr-Bucher 2004). Certain body-part terms, such as לֵב "heart" and עַיִן "eye," pertain to one's perception. The purpose of body-part terms and imagery in Ps 36 is to (1) negatively characterize Rebellion's influence on the wicked (vv. 2, 3, 4, 12) and (2) positively characterize YHWH's influence on his people (vv. 10, 11).
Effect
With reference to the wicked, body-part terms and imagery create a negative characterization: their heart (v. 2), eyes (vv. 2, 3), mouth (v. 4), feet (v. 12), and hands (v. 12) are either affected by or are instruments of evil. Rebellion's influence results in faulty perception; their "heart" and "eyes" or "knowledge and understanding" are completely corrupted so that they cannot perceive the fear of God (v. 2b) or the truth about their sin (v. 3a) (Avrahami 2012, 158). Rebellion's influence completely corrupts the wicked, extending from their mind to their mouth (v. 4a) and finally to their hands and feet (v. 12), which are instruments of "purposeful activity" (Pilch and Malina 2016). Having been completely corrupted, the wicked are destroyed (v. 13).
Whereas the wicked are influenced by Rebellion, YHWH's people are influenced by him and therefore have unimpaired perception. Only by YHWH's light (i.e., favor) can his people see light (i.e., experience life, prosperity) themselves (v. 10b). Having eyes that see, they also have a mind that knows YHWH personally (v. 11a). And having eyes that see and a mind that knows, they have a heart that is pure and upright (v. 11b).
The body-part terms and imagery in Ps 36 depict the negative influence of Rebellion and its consequences and the positive influence of YHWH and its consequences. Rebellion leads to faulty perception, even death (v. 13); YHWH leads to right perception and life (v. 10b).
Loyalty (חֶסֶד) vs. Evil (אָוֶן)
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Feature
The terms אָוֶן and חֶסֶד each occur three times in this psalm. Regarding their distribution, אָוֶן occurs twice (vv. 4, 5) in the opening section and once (v. 13) in the final section; חֶסֶד occurs twice (vv. 6, 8) in the middle section and once (v. 11) in the final section. So the first section contains two mentions of אָוֶן, the middle section two mentions of חֶסֶד, and the final section one mention of each.
Effect
The distribution of אָוֶן and חֶסֶד reveals that: אָוֶן characterizes the speech (v. 4), mind (v. 5), and actions (v. 13) of the wicked, whereas חֶסֶד characterizes YHWH and his actions (vv. 6, 8, 11). The contrast is not between YHWH's people and the wicked, rather YHWH's חֶסֶד and the אָוֶן of the wicked. Their distribution exhibits a progression across the psalm's three sections. The seemingly unbridled אָוֶן of the wicked person (vv. 2-5) is interrupted by the unbounded חֶסֶד of YHWH (vv. 6-10), which prompts the question: which will prevail, חֶסֶד or אָוֶן?
The third and final section, where both terms appear together for the first time, provides the answer: חֶסֶד triumphs over אָוֶן, for חֶסֶד and אָוֶן cannot coexist. Thus any doubt as to which will prevail in the first two sections is laid to rest in the third and final section, where YHWH's people experience the continuation of his חֶסֶד in the destruction of their enemies.
Also of significance may be the psalmist's creative use of מְשֹׁךְ, which could iconically represent the "continuing" of YHWH's חֶסֶד from the first two sections into the third and final section. YHWH's חֶסֶד is not to remain within the Edenic temple (vv. 8-10) but to extend forth from it to the realm of the wicked, that is, outside the temple. It is indeed "there" (v. 13) — outside the temple — where the wicked fall down dead.
YHWH's Edenic Temple
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Feature
In vv. 8-10, imagery of the temple and creation/Eden (Gen 1-2) abounds. Regarding the temple, mortals "take refuge within the protection of [YHWH's] wings" (v. 8; cf. Ps 61:5), which is a metaphor for finding safety in YHWH's temple, that is, his "house" (v. 9). Imagery of creation/Eden is used to depict the blessings within YHWH's temple: there is a "delightful stream" (v. 9; Gen 2:10), a "spring of life" (v. 10; Gen 2:7), and "light" (v. 10; Gen 1:3).
Additionally, "humans and animals" could represent the first instance of creation/Eden imagery, as well as provide a structural link from vv. 6-7 to vv. 8-10. The description of YHWH's devotion as "precious" (v. 8) perhaps alludes to the "precious" stones used to construct the temple (1 Kgs 5:31).
Effect
The combination of temple and creation/Eden imagery is not unique to Ps 36 (cf. Ezek 47:1-12). The idea that a river/stream flows out of both the temple (Ezek 47) and Eden (Gen 2:10) comes together in v. 9, in which "a marvelous stream" representing "the natural mechanism for the distribution of divine favor" is enjoyed by YHWH's people within the temple precincts (Levenson 1976, 28). The defining characteristic of this stream is its manifold delights (עֲדָנֶי), which is the same characteristic — rather the same name (!) — of Eden itself, "delight" (עֵדֶן).
In vv. 8-10, the Edenic temple functions as the "place where God succors man, in short, a paradise" (Ibid). As at the beginning of creation in Eden, it is the place where "life" (cf. Gen 2:7) and "light" (cf. Gen 1:3) abound. In light of the threat of the wicked (vv. 2-5), the Edenic temple of Ps 36 functions as a place of refuge and safety. YHWH's people cannot be harmed within the temple precincts, for there the presence of YHWH prevents the אָוֶן of the wicked from entering. The Edenic temple — completely filled with YHWH's חֶסֶד and completely devoid of אָוֶן — is the place where YHWH continues his חֶסֶד for his people and destroys those who do אָוֶן (v. 13).
Repeated Roots
The repeated roots table is intended to identify the roots which are repeated in the psalm.
| Repeated Roots legend | |
|---|---|
| Divine name | The divine name is indicated by bold purple text. |
| Roots bounding a section | Roots bounding a section, appearing in the first and last verse of a section, are indicated by bold red text. |
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Roots occurring primarily in the first section are indicated in a yellow box. |
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Roots occurring primarily in the third section are indicated in a blue box. |
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Roots connected across sections are indicated by a vertical gray line connecting the roots. |
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Section boundaries are indicated by a horizontal black line across the chart. |
Notes
- Descriptions of the wicked cluster at the beginning and end of the psalm: רשׁע (vv. 2a, 12b); און (vv. 4a, 5a, 13a). They create a frame around the middle section, the shape of which emerges from the clustering of descriptions/attributes of YHWH: חסד (vv. 6a, 8a, 11a); צדקה (vv. 7a, 11b). Seen this way the psalms proceeds from the wicked, to YHWH, then back to the wicked; the centerpiece of the psalm concerns descriptions/attributes of YHWH.
- Of note is the absence of the divine name (יהוה) or "God" (אלהים) at the beginning and end of the psalm, precisely where the descriptions of the wicked are located (if the superscription is considered, יהוה occurs once in v. 1). Perhaps the absence of the divine name in these sections, and its presence is the middle section which is about him, reflects the perspective of the psalmist — that YHWH is absent from the wicked.
- Although they are not content words, the negative particles לא (v. 5b, 5c, 13c) and אל (v. 12a, 12b) cluster at the beginning and end of the psalm where the descriptions of the wicked are located. Not listed on the repeated roots chart is another negative particle, אין, which occurs once at the beginning in the section describing the wicked (v. 2b). Interestingly, no negative particles appear in the section concerning YHWH and his people (vv. 6-12). Perhaps the psalmist, via the clustering of these negative particles, intends to associate wicked people with things that are "not," that is, bad things. For the wicked, "there is no fear of God" (v. 2b), they "stand beside every way that is not good" (v. 5b), and they "do not reject evil" (v. 5c). The psalmist requests that the wicked "not come to him" (v. 12a), "not drive him away" (v. 12b), and he expresses confidence that they "will not be able to stand" (v. 13c).
- Besides YHWH, only two groups of people are represented by repeated roots: the wicked — רשׁע "wicked person" (v. 2a); רשׁעים "wicked people" (v. 12b) and mankind — אדם "man" (v. 7c); בני) אדם) "(children of) man" (v. 8b). As related in note #2 above, of note is the absence of the divine name in the sections concerning the wicked and the presence of the divine name in the section concerning mankind.
- There are no repeated verbs, only nouns, adjectives, and negative particles.