AbstractThe study of the Psalter has been dominated by Western scholars. However, African biblical scholars and non-specialists have started to undertake serious studies on the book of Psalms. This paper attempts to discuss not only the Eurocentric and Africentric approaches to the book of Psalms that are classified as wisdom Psalms, but also some of the differences, similarities, and the need for cross-fertilization. Despite the fact that the Africentric approach may seem “strange” and even seem “magical” to some non-African scholars, it is a reality on the continent, and it is very much part of the existential challenges facing African people. Evidence from biblical archaeology seems to support the fact that ancient Israelites used the book of Psalms for protection, healing, and success in life, according to ancient Near Eastern Cultures. This supports the Africentric use of the wisdom Psalms.

AbstractThis paper offers a social-scientific analysis of Psalm 37, aiming to define its ideological purpose and textual strategy. The psalm is also read as part of the sequence of Pss 35–37 as it was arranged by the editors of Book I of the Psalms. Financial deprivation and public humiliation of a moral upright minority by an immoral upper class seem to have caused growing discontent and feelings of aggression among the psalmist’s in-group. The author of Psalm 37 assumes the role of a wisdom teacher in order to reprimand, exhort and encourage members of the in-group to stay true to their faith under trying circumstances.

AbstractThis article argues that possible connections between Ps 23 and Proverbs have been overlooked to a large extent. It is well-known that the author of the psalm has appropriated the image of Yahweh as a shepherd of his people (used in connection with the exodus and also at the return from exile) and applied it to his personal relationship with Yahweh. But the psalm also describes the life of the individual worshipper as a journey and this metaphor seems to have important connections with Proverbs and wisdom psalms. It is argued that the expression "tracks of righteousness" possibly display sa direct link to Prov 2 : 9 and 4 : 11 and that this could imply that the author of Ps 23 fused the metaphor of Yahweh as a shepherd (and as a host) with that of Yahweh as a guide on the road of life so that the suppliant is portrayed as a righteous person.

AbstractPsalm 26 has been described as a late pre-exilic prayer of innocence. In it a speaker professes innocence, invites Yahweh to put him to the test, and expresses dissociation from certain groups of people who behave unethically. In contrast to this type of behaviour, the speaker expresses a strong desire to visit the temple in order to praise Yahweh among co-believers. This article investigates its poetic and literary features and speech-act potential. Its form and the connections it displays with the work of the post-exilic wisdom editors of Psalms and the Deuteronomistic works are used to argue that it is an argumentative text rather than a liturgical remnant. Its purpose seems to have been to inspire members of the post-exilic in-group of the author to imitate David and Hezekiah in their whole-hearted dedication to Yahweh, since Yahweh would eventually vindicate their uprightness.

AbstractThis paper contends that Ps 12 should be read, as part of the composition Pss 9-14, as a response to and an explication of Prov 30:1-14 by exponents of Wisdom thinking in the Persian period. The suffering of the righteous people in Ps 12 is described as the result of arrogant Jewish and also non-Jewish rulers who use speech as an instrument of deception, fraud, flattery, boasting, and questioning Yahweh's authority in order to oppress and intimidate believers. It is proposed that the historic context of the final form of the text was that of the "piety of the poor," a theology which developed from the need to restore dignity and provide hope to victims of social and religious oppression in the post-exilic era. It would seem that these people sought comfort in the word of Yahweh and that they found vindication for themselves in those sections of the developing "canon" which promised that Yahweh would intervene on behalf of those people who represented true humility and piety.

AbstractThe article identifies the root metaphors used in Ps 32 and uses these to identify the purpose and strategy of the psalm as a means of communication between its author and its original audience. It argues that the psalm should not be read as a psalm of thanksgiving with wisdom elements, but a wisdom-teaching psalm which replicates a psalm of thanksgiving. The author and/or editors used the composition, which is ascribed to King David, as a means of exhorting members of the in-group in a post-exilic setting in Judah to trust in YHWH and to stay faithful to him. The implied author’s experience of suffering because of pent-up guilt, as well as an authoritative first-person address by YHWH, was used in conjunction with a range of wisdom features by the author to communicate this message to its original audience.

AbstractPsalm 39 is a peculiar, late post-exilic wisdom composition which reflects the style of a supplication of a sick person, but actually rather constitutes a meditation on the transitoriness of human life. It has been neatly integrated into the conclusion of Book I of the Psalter by a late post-exilic redaction, but displays antithetic views with regard to expectations about retribution expressed in other psalms ostensibly from the same post-exilic era. This article explores its possible purpose in view of its form, its integration into Book I of the Psalter, and particularly its seeming contrastive stance towards Pss 34 and 37. Its apparent criticism of the perspective on retribution expressed in other wisdom psalms renders it very similar to Ps 73 as well as to notions expressed in the Book of Job, and the psalm is therefore compared to these texts as well.

AbstractPsalm 53 is an adapted version of Ps 14, crafted to fit in among a cluster of psalms consisting of Pss 52-55. Each of these psalms is described in their respective headings as a "Maskil," while Pss 52 and 54 each also have a biographical link to the time of persecution of David by Saul. It is argued that various contexts have to be taken into consideration for a full understanding of Ps 53: the differences between Pss 14 and 53; Ps 53's links to the cluster of Pss 52-55; the connections it has with Proverbs, and the connections it has with the history of David in 1 Samuel via the two biographical notes in the cluster which seem to apply to it as well. When all these contexts are taken into consideration, Ps 53 appears to be an explication of certain texts in Proverbs, as if applying the truths of wisdom teaching to the experiences of David.

AbstractThe paper investigates the literary and theological provenance of Ps 91. It is shown that Ps 91 (in its present form) was composed by someone who had access to Proverbs, in particular Prov 3, while Ps 91 itself played a role in the composition of Job 5:17-26. As part of the "triptych" formed by Pss 90, 91 and 92, the psalm was intended to strengthen the conviction of its author that Yahweh is able and willing to provide protection to the individual believer who attaches himself or herself wholeheartedly to his or her God, saving the true and wise believer.

AbstractThis article attempts to interpret Ps 16 as part of the cluster of Psalms 15-24, but also as a Torah-wisdom psalm. Hossfeld and Zenger have argued that Ps 16 was added to this cluster simultaneously with Pss 19 and 23, but that this happened quite some time before Ps 1 was composed to serve (together with Ps 2) as the preface to the whole Psalter. It is proposed here that Ps 16 is a Torahwisdom composition which exemplifies true blessedness as compliance with the Torah of YHWH in contentedness with one's lot in life. It thus represents the kind of piety also portrayed in other Torahwisdom psalms such as Pss 1, 19, 23 and 73. It is consequently suggested that Ps 16 is much closer to Ps 1 in time of origin and teaching as has been accepted until now. This does have implications for its interpretation.

AbstractThe article revisits the thesis of Walter Beyerlin from 1980 that Psalm 52 is a paraenetic- didactic Wisdom poem from the late Persian period. Beyerlin reached his conclusion from a comparison of Psalm 52 with post-exilic Wisdom psalms such as Psalms 37, 49, and 73. The direct literary influence that Psalm 52 received from the book of Proverbs and the motifs it shares with Jeremiah 9 are investigated here, since the author contends that the Wisdom influence on the Psalm was even greater than Beyerlin had envisaged. The article comes to the conclusion that the author(s) of the Psalm attempted to compose a psalm by establishing a network of allusions to a corpus of authoritative texts, inter alia, the Wisdom psalms. The end product is a brilliant composition which interprets the teaching of Proverbs for the needs of a group of Jewish believers who probably lived at the end of the Persian period.

AbstractThis article investigates the form and purpose of Psalm 101 from two perspectives: As a unique composition from the late Persian or early Hellenistic period, and in terms of its function within the context of Book IV of the Psalter. It is suggested that it was designed by exponents of wisdom and Torah piety to serve as a ‘royal psalm’ at exactly this location in the Psalter. It was meant to offer support to faithful Yahwists by criticising the apostate Judean aristocracy of its time of origin and serve as a prayer with which Yahweh could be beseeched to establish his righteous rule by judging evildoers and thus vindicating the faithful.

AbstractThis short psalm is generally regarded as a wisdom psalm, celebrating family and community. In biblical times it may have served to encourage fellowship among pilgrims travelling to Jerusalem for the feasts, or as a call for unity among the northern and southern tribes. But how is it interpreted today? Does it speak to our social relations? For this article, three groups of contemporary South Africans study the psalm and share their perceptions as to its meaning for them. The groups include women in a township who are part of a church “home-group”, teenagers from various backgrounds who attend a weekly “youth meeting” at a local church, and performance artists who are members of the same church. Each group shows imaginative ideas and significant engagement with the psalm. The study contributes by showing that the ancient wisdom in the psalm is meaningful today although the imagery and media may need to be adjusted to the particular audience. It is thus a stimulus to those who work with young people to encourage them to “re-translate” biblical texts (particularly poems) and thus to make them their own.

AbstractThe discernment of Psalm 26 as a cultic psalm has prevented noticing vital connections with wisdom literature. These connections with Proverbs and other known wisdom psalms provide clues for the composition of Psalm 26 to be set in the post-exilic period. The way in which wisdom literature is used conveys the religious ethos and daily life of a community. The fact that the wisdom character of Psalm 26 has been overlooked can be viewed as one of the main reasons why Psalm 26 has been interpreted solely in a cultic setting. The sapiential influence of this psalm has been confused to only reflect the cultic aspects. The psalmist wants to live a life according to wisdom as he seeks the rewards of being close to Yahweh.