Psalm 22

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Psalm 22 (21), 1-8 in the Albani Psalter . The first words are after the Latin Vulgate "Deus, Deus meus", here abbreviated as "DS DS MS".
Psalm 22 read in Hebrew (Ogg Vorbis audio file, length: 3 min 36 s, 38 kbps).
Psalm 22 pictured in a chapel in Nijmegen

The Psalm 22 EU (after the Greek count of 21) is a Psalm from the Bible book of Psalms . Based on the heading in Ps 22: 1, the text is counted among the Davidic psalms . It consists of two parts and begins with a lament to God (1–22), followed by a song of thanksgiving (23 / 24–32).

The psalm is not only important in Judaism , but also has great importance in Christianity because its opening verse "My God, my God, why have you forsaken me" ( Hebrew אֵלִ֣י אֵ֭לִי לָמָ֣ה עֲזַבְתָּ֑נִי 'eli,' eli, lama 'asawtani , Aramaic אֵלִי אֵלִי לְמָה שְׁבַקְתָּנִי ' eli, 'eli, lama schewaktani or ܐܹܝܠ ܐܹܝܠ ܠܡܵܢܵܐ ܫܒܲܩܬܵܢܝ ' il 'il, lmana schwaktan ) in the Passion of Jesus ( Mt 27:46  EU , Mk 15 , 34  EU ) is cited.

heading

The heading in verse 1 provides four pieces of information about the psalm: First of all, it is a מִזְמוֹר (Hebrew "mizmor"), a song with instrumental accompaniment that belongs to the series of "David psalms". Traditionally these are attributed to King David as the author. In exegetical science, this ascription has not been accepted since the 19th century. The Hebrew particle "le" can mean "from", "about", "for" or "in the manner of", so that it remains unclear whether the David psalms come from David or him, or the Davidic kingship only for Theme, or even refer to his style of psalm poetry.

The heading also mentions the feature “for the choirmaster”. This is apparently a reference to the use of the psalm in worship in the (temple) liturgy. However, the exact meaning is unclear.

According to the traditional interpretation, the song should be sung with the melody " Hinde der Morgenröte", apparently a well-known tune that is used here as a model. In the more recent literature, however, the thesis is also advocated that "hind of dawn" describes the cultic role of the priest, who acts as menatseach , as head of the ritual.

Historical-critical analysis

In exegetical science, the psalm is largely viewed as not being made of one piece. At least one basic psalm is expected in vv. 1–22 / 23 and an extension through vv. 23 / 24–32. Further analyzes also recognize vv. 4–6 as part of the expansion and assume a third editorial development layer in vv. 28–32. The demarcation between the two main parts is also controversial. Thus v. 23 is sometimes still counted as part of the basic psalm.

The origin of the basic psalm (vv. 2–22 / 23) is believed to have taken place in pre-exilic times. The second part was probably only added in post-exilic times because of the significant salvation of Israel . The last arrangement (vv. 28–32) belongs to the Hellenistic epoch, probably at the end of the 4th century , because of the universalistic perspective .

interpretation

With the reproachful, lamenting question of the “why” of suffering (v. 2), the 22nd Psalm is the document of the deepest forsaken by God in the face of suffering and multiple persecution by enemies. Because of the vagueness of the need, the first part of the Psalm encounters many typical situations of persecution and has thus become a timeless testimony. The complaint about the absence of God is interrupted several times by praise (v. 4), expressions of confidence (vv. 5–6, 10–11) and petitions (v. 20–22).

The second part of the psalm places the thanks of the prayer in view of his salvation (v. 22) in the context of the people of Israel (v. 26-27) and, in praising YHWH, broadens the perspective on the peoples of the world, who are impressed by the action of God should show.

In the New Testament , Jesus quotes the psalm shortly before his death on the cross and thus adopted the attitude of the psalmist and, according to Jewish tradition, the entire content of the psalm as his own. Even in the greatest distress and abandonment, God remains the trusted contact.

Christologically , this passage was felt to be offensive insofar as Jesus Christ , who in Christianity is a God Person of the Trinity , can say that God has forsaken him. As in the psalm, however, forsaken God is not the end. Rather, here as there follows the sudden and immediate salvation of the prayer by God, in the New Testament the resurrection of Jesus . The usual division of the Psalm into a lament part ( Ps 22.2-22  EU ) and a praise or thank you part ( Ps 22.23-32  EU ) is therefore used in Christianity (including by Martin Luther ) on the one hand with regard to the crucifixion and on the other indicated the resurrection.

literature

Psalm 22 in the medieval Notker manuscript: The psalm text in Latin, comments on it in Old High German

Web links

Commons : Psalm 22  - collection of images, videos and audio files

Individual evidence

  1. ↑ Hans-Joachim Kraus: Psalms 1-59 ; Pp. 16-17
  2. ^ A b John FA Sawyer: The Terminology of the Psalm Headings . In: Ders .: Sacred Texts and Sacred Meanings. Studies in Biblical Language and Literature . Sheffield, 2011.
  3. ↑ Hans-Joachim Kraus: Psalms 1-59 ; P. 232
  4. ↑ a b Frank-Lothar Hossfeld, Erich Zenger: The Psalms I. Psalm 1-50 ; P. 145
  5. ↑ a b c Dörte Bester: Body images in the Psalms: Studies on Psalm 22 and related texts . (= Volume 24 of research on the Old Testament ), Mohr Siebeck, 2007, ISBN 978-3-16-149361-4 .
  6. ↑ a b Eberhard Bons: Psalm 22 and the passion stories of the Gospels . Neukirchener Verlag, 2007, ISBN 978-3-78-872206-7 .