Langbahn Team – Weltmeisterschaft

Psalm 22

This article is about Psalm 22 in Hebrew (Masoretic) numbering. For Psalm 22 in Greek Septuagint or Latin Vulgate numbering, see Psalm 23.
Psalm 22
"My God, my God, why hast thou forsaken me?"
Psalm 22:1-8 in the St. Albans Psalter. The first words of the Psalm in the Latin Vulgate are "Deus, Deus meus," abbreviated here as DS DS MS.
Other name
  • Psalm 21
  • "Deus, Deus meus"
LanguageHebrew (original)

Psalm 22 of the Book of Psalms (the hind of the dawn) or My God, my God, why hast thou forsaken me?[a] is a psalm in the Bible.

The Book of Psalms is part of the third section of the Tanakh, and a book of the Old Testament of the Bible. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 21. In Latin, it is known as Deus, Deus meus.[1]

The psalm forms a regular part of Jewish, Orthodox, Catholic, Anglican, Lutheran, and other Protestant liturgies.

History and context

In the most general sense, Psalm 22 is about a person who is crying out to God to save him from the taunts and torments of his enemies, and (in the last ten verses) thanking God for rescuing him.

Jewish interpretations of Psalm 22 identify the individual in the psalm with a royal figure, usually King David or Queen Esther.[2]

The psalm is also interpreted as referring to the plight of the Jewish people and their distress and alienation in exile.[3] For instance, the phrase "But I am a worm" (Hebrew: ואנכי תולעת) refers to Israel, similarly to Isaiah 41: "Fear not, thou worm Jacob, and ye men of Israel; I help thee, saith the LORD, and thy Redeemer, the Holy One of Israel."[4]

Tractate Megillah of the Babylonian Talmud contains an extended collection of midrash expanding on the Book of Esther. Commenting on Esther 5:1, Rabbi Levi is quoted saying that, as Esther passed through the hall of idols on the way to the throne room to plead with the king, she felt the Shekhinah (divine presence) leaving her, at which point she quoted Psalm 22:1 saying "My God, my God, why have you forsaken me."[5]

Heading

To the Chief Musician. Set to "The Deer of the Dawn". A Psalm of David.[6]

Ayelet Hashachar (Hebrew: "hind of the dawn") is found in the title of the psalm. It is probably the name of some song or tune to the measure of which the psalm was to be chanted.[7] Some, however, understand by the name some instrument of music, or an allegorical allusion to the subject of the psalms. In the recent literature,[which?] however, it is argued that "Hind of Dawn" is a cultic role of the priest designated person acting as מְנַצֵּחַ (menatseach), as head of the ritual.

Where English translations have "psalm", the underlying Hebrew word is מִזְמוֹר (mizmor), a song with instrumental accompaniment. This is part of the series of "Davidic Psalms" (mizmor le-david). Traditionally, their authorship was attributed to King David; however, in scholarly exegesis this attribution has been variously qualified or challenged since the late 19th century. The Hebrew particle le can mean "for", "about", or "by", so that it remains open to interpretation whether these psalms originate with David, or whether the heading refers, rather, to the chief character of the poetry, as being concerned with Davidic kingship in the narrow sense, or even divine kingship more generally.[8]

The heading further assigns the psalm as "for the conductor" (לַֽמְנַצֵּחַ). This is apparently a reference to the use of psalms in the (temple) liturgy. The exact meaning is unclear.[9]

Text

Hebrew

The following table shows the Hebrew text[10][11] of the Psalm with vowels alongside an English translation based upon the JPS 1917 translation (now in the public domain).

Verse Hebrew English translation (JPS 1917)
1 לַ֭מְנַצֵּחַ עַל־אַיֶּ֥לֶת הַשַּׁ֗חַר מִזְמ֥וֹר לְדָוִֽד׃‎ For the Leader; upon Aijeleth ha-Shahar. A Psalm of David.
2 אֵלִ֣י אֵ֭לִי לָמָ֣ה עֲזַבְתָּ֑נִי רָח֥וֹק מִֽ֝ישׁוּעָתִ֗י דִּבְרֵ֥י שַׁאֲגָתִֽי׃‎ My God, my God, why hast Thou forsaken me, and art far from my help at the words of my cry?
3 אֱֽלֹהַ֗י אֶקְרָ֣א י֭וֹמָם וְלֹ֣א תַעֲנֶ֑ה וְ֝לַ֗יְלָה וְֽלֹא־דֻֽמִיָּ֥ה לִֽי׃‎ O my God, I call by day, but Thou answerest not; and at night, and there is no surcease for me.
4 וְאַתָּ֥ה קָד֑וֹשׁ י֝וֹשֵׁ֗ב תְּהִלּ֥וֹת יִשְׂרָאֵֽל׃‎ Yet Thou art holy, O Thou that art enthroned upon the praises of Israel.
5 בְּ֭ךָ בָּטְח֣וּ אֲבֹתֵ֑ינוּ בָּ֝טְח֗וּ וַֽתְּפַלְּטֵֽמוֹ׃‎ In Thee did our fathers trust; they trusted, and Thou didst deliver them.
6 אֵלֶ֣יךָ זָעֲק֣וּ וְנִמְלָ֑טוּ בְּךָ֖ בָטְח֣וּ וְלֹא־בֽוֹשׁוּ׃‎ Unto Thee they cried, and escaped; in Thee did they trust, and were not ashamed.
7 וְאָנֹכִ֣י תוֹלַ֣עַת וְלֹא־אִ֑ישׁ חֶרְפַּ֥ת אָ֝דָ֗ם וּבְז֥וּי עָֽם׃‎ But I am a worm, and no man; a reproach of men, and despised of the people.
8 כׇּל־רֹ֭אַי יַלְעִ֣גוּ לִ֑י יַפְטִ֥ירוּ בְ֝שָׂפָ֗ה יָנִ֥יעוּ רֹֽאשׁ׃‎ All they that see me laugh me to scorn; they shoot out the lip, they shake the head:
9 גֹּ֣ל אֶל־יְהֹוָ֣ה יְפַלְּטֵ֑הוּ יַ֝צִּילֵ֗הוּ כִּ֘י חָ֥פֵֽץ בּֽוֹ׃‎ 'Let him commit himself unto the LORD! let Him rescue him; let Him deliver him, seeing He delighteth in him.'
10 כִּֽי־אַתָּ֣ה גֹחִ֣י מִבָּ֑טֶן מַ֝בְטִיחִ֗י עַל־שְׁדֵ֥י אִמִּֽי׃‎ For Thou art He that took me out of the womb; Thou madest me trust when I was upon my mother's breasts.
11 עָ֭לֶיךָ הׇשְׁלַ֣כְתִּי מֵרָ֑חֶם מִבֶּ֥טֶן אִ֝מִּ֗י אֵ֣לִי אָֽתָּה׃‎ Upon Thee I have been cast from my birth; Thou art my God from my mother's womb.
12 אַל־תִּרְחַ֣ק מִ֭מֶּנִּי כִּי־צָרָ֣ה קְרוֹבָ֑ה כִּי־אֵ֥ין עוֹזֵֽר׃‎ Be not far from me; for trouble is near; for there is none to help.
13 סְ֭בָבוּנִי פָּרִ֣ים רַבִּ֑ים אַבִּירֵ֖י בָשָׁ֣ן כִּתְּרֽוּנִי׃‎ Many bulls have encompassed me; strong bulls of Bashan have beset me round.
14 פָּצ֣וּ עָלַ֣י פִּיהֶ֑ם אַ֝רְיֵ֗ה טֹרֵ֥ף וְשֹׁאֵֽג׃‎ They open wide their mouth against me, as a ravening and a roaring lion.
15 כַּמַּ֥יִם נִשְׁפַּכְתִּי֮ וְהִתְפָּֽרְד֗וּ כׇּֽל־עַצְמ֫וֹתָ֥י הָיָ֣ה לִ֭בִּי כַּדּוֹנָ֑ג נָ֝מֵ֗ס בְּת֣וֹךְ מֵעָֽי׃‎ I am poured out like water, and all my bones are out of joint; my heart is become like wax; it is melted in mine inmost parts.
16 יָ֘בֵ֤שׁ כַּחֶ֨רֶשׂ ׀ כֹּחִ֗י וּ֭לְשׁוֹנִי מֻדְבָּ֣ק מַלְקוֹחָ֑י וְֽלַעֲפַר־מָ֥וֶת תִּשְׁפְּתֵֽנִי׃‎ My strength is dried up like a potsherd; and my tongue cleaveth to my throat; and Thou layest me in the dust of death.
17 כִּ֥י סְבָב֗וּנִי כְּלָ֫בִ֥ים עֲדַ֣ת מְ֭רֵעִים הִקִּיפ֑וּנִי כָּ֝אֲרִ֗י יָדַ֥י וְרַגְלָֽי׃‎ For dogs have encompassed me; a company of evil-doers have inclosed me; like a lion, they are at my hands and my feet.
18 אֲסַפֵּ֥ר כׇּל־עַצְמוֹתָ֑י הֵ֥מָּה יַ֝בִּ֗יטוּ יִרְאוּ־בִֽי׃‎ I may count all my bones; they look and gloat over me.
19 יְחַלְּק֣וּ בְגָדַ֣י לָהֶ֑ם וְעַל־לְ֝בוּשִׁ֗י יַפִּ֥ילוּ גוֹרָֽל׃‎ They part my garments among them, and for my vesture do they cast lots.
20 וְאַתָּ֣ה יְ֭הֹוָה אַל־תִּרְחָ֑ק אֱ֝יָלוּתִ֗י לְעֶזְרָ֥תִי חֽוּשָׁה׃‎ But Thou, O LORD, be not far off; O Thou my strength, hasten to help me.
21 הַצִּ֣ילָה מֵחֶ֣רֶב נַפְשִׁ֑י מִיַּד־כֶּ֝֗לֶב יְחִידָתִֽי׃‎ Deliver my soul from the sword; mine only one from the power of the dog.
22 ה֭וֹשִׁיעֵנִי מִפִּ֣י אַרְיֵ֑ה וּמִקַּרְנֵ֖י רֵמִ֣ים עֲנִיתָֽנִי׃‎ Save me from the lion's mouth; yea, from the horns of the wild-oxen do Thou answer me.
23 אֲסַפְּרָ֣ה שִׁמְךָ֣ לְאֶחָ֑י בְּת֖וֹךְ קָהָ֣ל אֲהַלְלֶֽךָּ׃‎ I will declare Thy name unto my brethren; in the midst of the congregation will I praise Thee.
24 יִרְאֵ֤י יְהֹוָ֨ה ׀ הַֽלְל֗וּהוּ כׇּל־זֶ֣רַע יַעֲקֹ֣ב כַּבְּד֑וּהוּ וְג֥וּרוּ מִ֝מֶּ֗נּוּ כׇּל־זֶ֥רַע יִשְׂרָאֵֽל׃‎ 'Ye that fear the LORD, praise Him; all ye the seed of Jacob, glorify Him; and stand in awe of Him, all ye the seed of Israel.
25 כִּ֤י לֹֽא־בָזָ֨ה וְלֹ֪א שִׁקַּ֡ץ עֱנ֬וּת עָנִ֗י וְלֹא־הִסְתִּ֣יר פָּנָ֣יו מִמֶּ֑נּוּ וּֽבְשַׁוְּע֖וֹ אֵלָ֣יו שָׁמֵֽעַ׃‎ For He hath not despised nor abhorred the lowliness of the poor; neither hath He hid His face from him; but when he cried unto Him, He heard.'
26 מֵ֥אִתְּךָ֗ תְּֽהִלָּ֫תִ֥י בְּקָהָ֥ל רָ֑ב נְדָרַ֥י אֲ֝שַׁלֵּ֗ם נֶ֣גֶד יְרֵאָֽיו׃‎ From Thee cometh my praise in the great congregation; I will pay my vows before them that fear Him.
27 יֹאכְל֬וּ עֲנָוִ֨ים ׀ וְיִשְׂבָּ֗עוּ יְהַֽלְל֣וּ יְ֭הֹוָה דֹּ֣רְשָׁ֑יו יְחִ֖י לְבַבְכֶ֣ם לָעַֽד׃‎ Let the humble eat and be satisfied; let them praise the LORD that seek after Him; may your heart be quickened for ever!
28 יִזְכְּר֤וּ ׀ וְיָשֻׁ֣בוּ אֶל־יְ֭הֹוָה כׇּל־אַפְסֵי־אָ֑רֶץ וְיִֽשְׁתַּחֲו֥וּ לְ֝פָנֶ֗יךָ כׇּֽל־מִשְׁפְּח֥וֹת גּוֹיִֽם׃‎ All the ends of the earth shall remember and turn unto the LORD; and all the kindreds of the nations shall worship before Thee.
29 כִּ֣י לַ֭יהֹוָה הַמְּלוּכָ֑ה וּ֝מֹשֵׁ֗ל בַּגּוֹיִֽם׃‎ For the kingdom is the LORD’S; and He is the ruler over the nations.
30 אָכְל֬וּ וַיִּֽשְׁתַּחֲו֨וּ ׀ כׇּֽל־דִּשְׁנֵי־אֶ֗רֶץ לְפָנָ֣יו יִ֭כְרְעוּ כׇּל־יוֹרְדֵ֣י עָפָ֑ר וְ֝נַפְשׁ֗וֹ לֹ֣א חִיָּֽה׃‎ All the fat ones of the earth shall eat and worship; all they that go down to the dust shall kneel before Him, even he that cannot keep his soul alive.
31 זֶ֥רַע יַֽעַבְדֶ֑נּוּ יְסֻפַּ֖ר לַֽאדֹנָ֣י לַדּֽוֹר׃‎ A seed shall serve him; It shall be told of the Lord unto the next generation.
32 יָ֭בֹאוּ וְיַגִּ֣ידוּ צִדְקָת֑וֹ לְעַ֥ם נ֝וֹלָ֗ד כִּ֣י עָשָֽׂה‎ They shall come and shall declare His righteousness Unto a people that shall be born, that He hath done it.

King James Version

To the chief Musician upon Aijeleth Shahar, A Psalm of David.
  1. My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?
  2. O my God, I cry in the day time, but thou hearest not; and in the night season, and am not silent.
  3. But thou art holy, O thou that inhabitest the praises of Israel.
  4. Our fathers trusted in thee: they trusted, and thou didst deliver them.
  5. They cried unto thee, and were delivered: they trusted in thee, and were not confounded.
  6. But I am a worm, and no man; a reproach of men, and despised of the people.
  7. All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,
  8. He trusted on the LORD[b] that he would deliver him: let him deliver him, seeing he delighted in him.
  9. But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother's breasts.
  10. I was cast upon thee from the womb: thou art my God from my mother's belly.
  11. Be not far from me; for trouble is near; for there is none to help.
  12. Many bulls have compassed me: strong bulls of Bashan have beset me round.
  13. They gaped upon me with their mouths, as a ravening and a roaring lion.
  14. I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.
  15. My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.
  16. For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.
  17. I may tell all my bones: they look and stare upon me.
  18. They part my garments among them, and cast lots upon my vesture.
  19. But be not thou far from me, O LORD: O my strength, haste thee to help me.
  20. Deliver my soul from the sword; my darling from the power of the dog.
  21. Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.
  22. I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.
  23. Ye that fear the LORD, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel.
  24. For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.
  25. My praise shall be of thee in the great congregation: I will pay my vows before them that fear him.
  26. The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever.
  27. All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee.
  28. For the kingdom is the LORD's: and he is the governor among the nations.
  29. All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.
  30. A seed shall serve him; it shall be accounted to the LORD for a generation.
  31. They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.

Parallels and allusions

Old Testament

In verse 12, the "strong bulls of Bashan" represent "frightening power"; in Amos 4:1 the "cows of Bashan" represent luxury.[12]

New Testament

The New Testament makes numerous allusions to Psalm 22, mainly during the crucifixion of Jesus.

Verse 1, "My God, my God, why have you forsaken me?", is quoted in Mark 15:34; Matthew 27:46[13] Codex Vaticanus transliterates this differently from the canonical Greek text. Codex Vaticanus Matthew 27.46 has: Eloey, Eloey, lema sabaktanei which is similar to the old Syriac Psalm 22 Alóhi Alóhi lmóno shbáqthoni. Codex Vaticanus Mark 15.34 has: Eloi, Eloi, lama zabafthanei which matches the Hebrew Psalm 22 (אלי אלי למה עזבתני) Elí, Elí, láma azavtháni.

Verse 7, "They hurl insults, shaking their heads", is quoted in Mark 15:29; Matthew 27:39.[13]

Verse 8, "He trusted on the Lord that he would deliver him: let him deliver him, seeing he delighted in him", is quoted in Matthew 27:43.[13]

Verse 18, "They divide my clothes among them and cast lots for my garment", is quoted in Mark 15:24; Matthew 27:35; Luke 23:34; John 19:24.[13]

Verse 22, "I will declare your name to my people; in the assembly I will praise you", is quoted Hebrews 2:12.[13]

Uses

Psalm 22 in Les Très Riches Heures du duc de Berry, Folio 150r - Psalm XXI (Vulgate) the Musée Condé, Chantilly.

Judaism

Psalm 22 is traditionally recited on the Fast of Esther, on the day before Purim.[14]

This psalm is recited during synagogue services on Purim by various groups. Sephardi and Mizrahi Jews say Psalm 22 at the beginning of the evening service on Purim night. Sephardi and Mizrahi Jews, as well as Ashkenazi Jews who follow the nusach of the Vilna Gaon, recite Psalm 22 as the Song of the Day in the Purim morning service.[15][16]

Verse 4 is part of the opening paragraph of Uva letzion.[16][17]

Verse 12 is recited during Selichot.[16]

Verse 26 is found in the repetition of the Amidah in the Rosh Hashanah morning service.[18]

Verse 29 is a part of the Song of the Sea, which is recited during Pesukei dezimra in the morning prayer. This verse is also said during Mussaf on Rosh Hashanah.[16]

Christianity

According to the Gospel of Matthew and Gospel of Mark, Jesus cried out the opening verse of Psalm 22 from the cross (Matthew 27:46; Mark 15:34).[19] Although Jesus said its first verse alone in his duress, it is well established that the first word or words of a Jewish text are understood as indicating its entirety,[20] so thereby he regards the whole psalm as foreshadowing his passion and resurrection.[21]

Christians[22] contend that "They have pierced my hands and my feet" (Psalm 22:16), and "I can count all my bones" (Psalm 22:17) are prophecies indicating the manner of Jesus's crucifixion: that he would be nailed to a cross (John 20:25) and, per the Levitical requirement for a sacrifice, that none of his bones would be broken (Numbers 9:11–13). (Christians view Jesus as an atoning sacrifice.)

Some Christian commentators, such as E. W. Bullinger's Companion Bible Notes,[23] and H. A. Ironside,[24] point out that the word translated 'worm' in "I am a worm and not a man" (Psalm 22:6) is tola,[25] a Middle Eastern worm that lives in a tree and is crushed for its red dye, also translated 'crimson'. It is also the word used in (Isaiah 41:14) in the servant songs of Isaiah. This would be consistent with the view of the suffering person being an atoning sacrifice, dying on a tree.[26]

All four Gospels report the Roman soldiers casting lots for Jesus' clothes (Matthew 27:35; Mark 15:24; Luke 23:34; John 19:24). John reports the action of the soldiers in the language of the psalm, then stating that the soldiers' action occurred "that the scripture might be fulfilled," followed at once by quoting Psalm 22:18 ("They divided my garments among them, and for my clothing they cast lots."). The Gospel of Matthew in Codex Amiatinus and other Latin manuscripts contain a clause (not found either in the Greek nor, apparently, in Jerome's original version of the Vulgate[27]), at the end of Matthew 27:35 "ut [ad]impleretur quod dictum est per prophetam dicentem 'Miserunt sortem...'" ("so that what was said through the prophet might be fulfilled, 'They cast lots...'").[28]

Jerome correlates Jesus' direction to the disciples, "Tell my brothers (nuntiate fratribus meis)" to meet Jesus in Galilee (Matthew 28:10) with Psalm 22:23: "I will tell forth (Adnuntiabo) your name to my brothers (fratribus meis)."[29]

Catholic Church

In the Roman Rite, prior to the implementation of the Mass of Paul VI, this psalm was sung at the Stripping of the Altar on Maundy Thursday to signify the stripping of Christ's garments before crucifixion. The psalm was preceded and followed by the antiphon "Diviserunt sibi vestimenta mea: et super vestem meam miserunt sortem" (They divided my clothes among them and cast lots for my garment).[30] The chanting of this psalm was suppressed in the 1970 revisions to the Mass. It is still included in many parts of the Anglican Communion.

Since the Middle Ages, this psalm was traditionally performed during the celebration of the vigils dimanche,[31][32] according to the Rule of St. Benedict set to 530, as St. Benedict of Nursia simply attributed Psalms 21 (20) 109 (108) offices vigils, "all sitting with ordre".[33]

In the pre-Tridentine Divine Office, the Psalm was said on Sundays at Prime. It was reassigned to Friday by Pope Pius V. In the current Divine Office promulgated in 1971 (Liturgy of the Hours), with the suppression of Prime, it was reassigned to the middle of the day (Terce, Sext, or None) on Friday of the third week.[34]

Book of Common Prayer

In the Church of England's Book of Common Prayer, this psalm is appointed to be read on the evening of the fourth day of the month,[35] as well as at Mattins on Good Friday.[36]

Eastern Orthodox Church

In the Orthodox Church, the Psalm forms part of the Third Kathisma, which is sung every Sunday (except Pascha) at Matins and at the Third Hour on Wednesdays in Lent, except in the Fifth Week when it is sung at the First Hour. The Psalm is also sung at the Royal Hours of Good Friday.

Musical settings

The psalm's own heading states that it is to be sung to the tune "Hind of Dawn", in a style apparently known to the original audience, according to the traditional interpretation. Heinrich Schütz wrote a settings of a metric paraphrase in German in two parts, "Hört zu ihr Völker in gemein", SWV 118, and "Ich will verkündgen in der Gmein", SWV 119, for the Becker Psalter, published first in 1628.

Verses 7 and 8 from this psalm (in the King James Version) are used in the text of Handel's English-language oratorio Messiah, HWV 56.[37]

Felix Goebel-Komala (1961-2016)[38] published a version in 1994 entitled "Psalm of Hope", using words based on John Newton's hymn Amazing Grace as a refrain.[39]

Gilad Hochman set in 2008 verses 1-2 into a composition for vocal ensemble a cappella, entitled On the Verge of an Abyss,[40]

Historical-critical analysis

In exegetical scholarship, Psalm 22 is generally regarded as being of composite origin. It is understood to have originally consisted of the contents of verses 1-22/23, with verses 23/24-32 comprising a later addition.[41] Further analysis also recognizes verses 4–6 as part of the later addition, and finds a third layer of editorial development in verses 28–32.[42] The exact distinction between the two main parts of the psalm is also controversial, as verse 23 is sometimes counted as a part of the original psalm, but sometimes as part of the later addition.

The original psalm (v. 2-22/23) is thought to date from the pre-exilic period, that is, before the Babylonian destruction of Jerusalem in 587 BC. The second part, because of the significant rescue of Israel, was probably added only in the post-exilic period. The most recent portion of the composition (v. 28–32), on account of its universalist perspective, is considered to date from the Hellenistic period, likely the late 4th century BC.[42]

Commentary

The reproachful, plaintive question "why" of suffering (verse 2) in the 22nd Psalm touches the deepest sense of godforsakenness in the face of suffering and multiple persecution by enemies.[43] Because of the vagueness of the plea being made by the first part of the psalm it has become a timeless testimony applicable to many situations of persecution. The complaints about the absence of God are punctuated by praise (v. 4), confidences (v. 5–6, 10–11) and petitions (v. 20–22) interrupted.[44]

The second part of the psalm is the gratitude of the petitioner in the light of his salvation (v. 22) in the context of Israel (v. 26–27) and expands in worship YHWH the perspective of the peoples of the world that impressed God's action should show.[44]

In the New Testament Jesus cites Psalm 22 shortly before his death on the cross, to make himself the psalm petitioner, and to own, according to Jewish tradition, the entire contents of the psalm.[45]

Christologically this is considered problematic, inasmuch as Jesus, the Second Person of the Trinity, can hardly say that God has forsaken him. However, as in the psalm, apparent abandonment by God is not the end. Rather, in both cases there is the sudden and abrupt rescue of the petitioner by God (in the New Testament through Jesus' resurrection). The usual division of the psalm into an action part (v. 2-22) and a praise or thanksgiving part (v. 23–32), therefore, is interpreted by some (by Martin Luther, among others) to anticipate the Crucifixion and the Resurrection.[46]

See also

Explanatory notes

  1. ^ Text according to the King James Version.
  2. ^ In the King James Version, the use of small caps for LORD indicates that the Hebrew original reads YHWH. The substitution of "Lord" for the name YHWH is part of an ancient liturgical tradition in both Judaism and Christianity.

Citations

  1. ^ Parallel Latin/English Psalter / Psalmus 21 (22) Archived May 7, 2017, at the Wayback Machine medievalist.net
  2. ^ Talmud Bavli, Tractate Megillah, Schottenstein Ed., Mesorah Publications, New York, 1991; page 15b2, footnote 16 explains that Psalm 22 contains prophetic references to Esther.
  3. ^ Writing and Reading the Scroll of Isaiah: Studies of an Interpretative Tradition, p. 412-413
  4. ^ "Isaiah 41 / Hebrew - English Bible / Mechon-Mamre". www.mechon-mamre.org.
  5. ^ Babylonian Talmud, Tractate Megillah, page 15b (Vilna edition).
  6. ^ Psalm 22: New King James Version
  7. ^ See for example Charles Augustus Briggs; Emilie Grace Briggs (1960) [1906]. A Critical and Exegetical Commentary on the Book of Psalms. International Critical Commentary. Vol. 1. Edinburgh: T & T Clark. p. 190.
  8. ^ Hans-Joachim Kraus (1993). Psalmen 1–59: A Continental Commentary. Translated from the German by Hilton C. Oswald. Minneapolis: Fortress Press. p. 22–23.
  9. ^ John F. A. Sawyer. The Terminology of the Psalm Headings. In: Ders.: Sacred Texts and Sacred Meanings. Studies in Biblical Language and Literature. Sheffield, 2011.
  10. ^ "Psalms – Chapter 22". Mechon Mamre.
  11. ^ "Psalms 22 - JPS 1917". Sefaria.org.
  12. ^ Jerusalem Bible (1966), Footnote a at Amos 4:1
  13. ^ a b c d e Kirkpatrick, A. F. (1901). The Book of Psalms: with Introduction and Notes. The Cambridge Bible for Schools and Colleges. Vol. Book IV and V: Psalms XC-CL. Cambridge: At the University Press. p. 838. Retrieved February 28, 2019.
  14. ^ The Artscroll Tehillim, p. 329
  15. ^ Samet, Rabbi Elchanan. "Shiur #22: Psalm 22 - "My God, My God, Why Have You Forsaken Me" Complaint, Supplication, and Thanksgiving Appendix: Psalm 22 and Purim". eshivat Har Etzion. Archived from the original on August 16, 2019. Retrieved July 27, 2018.
  16. ^ a b c d Brauner, Reuven (2013). "Shimush Pesukim" (PDF) (2nd ed.). Eclectic Torah Compilations. Retrieved July 27, 2018.
  17. ^ Scherman, Rabbi Nosson (2003). The Complete Artscroll Siddur (3rd ed.). Mesorah Publications, Ltd. p. 155. ISBN 9780899066509.
  18. ^ Scherman, Rabbi Nosson (1985). The Complete Artscroll Machzor – Rosh Hashanah (1st ed.). Mesorah Publications, Ltd. p. 353. ISBN 0-89906-676-3.
  19. ^ Brown 1994, p. 2. 1460.
  20. ^ See for examples: Albright, W. F. "A Catalogue of Early Hebrew Lyric Poems (Psalm LXVIII)," HUCA 23 (1950-51) 1-39; Menn 2000, p. 331.
  21. ^ Tkacz, Catherine Brown, "Esther, Jesus, and Psalm 22", The Catholic Biblical Quarterly Vol. 70, No. 4 (October 2008), pp. 709–728
  22. ^ See for examples: Menn 2000, pp. 301–341; and Brown, Raymond E. (1994) Death of the Messiah: From Gethsemane to the Grave; A Commentary on the Passion Narratives in the Four Gospels (2 vols.; Anchor Bible Reference Library; New York: Doubleday) 2. 1455–1465.
  23. ^ "Psalms 22 - E. W. Bullinger's Companion Bible Notes - Bible Commentaries".
  24. ^ "Psalms 22 - Ironside's Notes on Selected Books - Bible Commentaries".
  25. ^ "Strong's Hebrew: 8438. תּוֹלָע (Tola)—43 Occurrences".
  26. ^ "Worm; Scarlet-Worm - International Standard Bible Encyclopedia".
  27. ^ Menn 2000, p. 332.
  28. ^ Tkacz 2008, p. 716
  29. ^ Jerome Comm. Matt. 4.1969-72 (CC Series Latina 77, 281). apud Tkacz 2008, p. 716
  30. ^ Herbermann, Charles, ed. (1913). "Stripping of an Altar" . Catholic Encyclopedia. New York: Robert Appleton Company.
  31. ^ Psautier latin-français du bréviaire monastique, p. 62, 1938/2003
  32. ^ "La distribution des Psaumes dans la Règle de Saint Benoît".
  33. ^ traduction de Prosper Guéranger, Règle de saint Benoît, (Abbaye Saint-Pierre de Solesmes, réimpression 2007) p. 39.
  34. ^ The main cycle of liturgical prayers takes place over four weeks.
  35. ^ Church of England, Book of Common Prayer: The Psalter as printed by John Baskerville in 1762, pp. 196ff
  36. ^ "The Book of Common Prayer: Proper Psalms On Certain Days" (PDF). The Church of England. p. 6. Retrieved 19 April 2023.
  37. ^ Block, Daniel I. (2001). "Handel's Messiah: Biblical and Theological Perspectives" (PDF). Didaskalia. 12 (2). Retrieved 19 July 2011.
  38. ^ La Salle College Old Boys' Association, Mr. Felix Goebel-Komala - Down the Memory Lane – Lasallians Remembered, accessed 3 May 2024
  39. ^ GIA Publications, Psalm of Hope, published 1994, 1995, accessed 3 May 2024
  40. ^ "On the Verge of an Abyss". www.giladhochman.com. Retrieved 2024-11-15.
  41. ^ Hans-Joachim Kraus (1978), Psalmen 1–59 (in German). 5. Auflage. Neukirchen-Vluyn: Neukirchener Verlag. ISBN 3-7887-0554-X. p. 232.
  42. ^ a b Frank-Lothar Hossfeld; Erich Zenger (1993). Die Psalmen I. Psalm 1–50 (in German). Würzburg: Echter Verlag. ISBN 3-429-01503-0. p. 145.
  43. ^ Dörte Bester (2007). Körperbilder in den Psalmen: Studien zu Psalm 22 und verwandten Texten. (= Band 24 von Forschungen zum Alten Testament). Tübingen: Mohr Siebeck, 2007. ISBN 9783161493614.[page needed]
  44. ^ a b Bester (2007)[page needed]
  45. ^ Eberhard Bons (2007). In Dieter Sänger (ed.), Psalm 22 und die Passionsgeschichten der Evangelien (in German). Neukirchen: Neukirchener Verlag.[page needed]
  46. ^ Bons (2007).[page needed]

General and cited sources

Quelle: https://en.wikipedia.org/wiki/Psalm_22