Abstract
Adele Berlin’s commentary on Psalms 120–150 marks the first of five Psalms volumes to be published in The JPS Bible Commentary series (each volume is scheduled to be completed by a different author with Benjamin Sommer as the general editor). The commentary includes an introduction to critical issues on Psalms 120–150, verse-by-verse commentary, and an excursus on the “Songs of Ascent.” In addition, Benjamin Sommer and Avigdor Shinan have contributed sidebars that describe the psalms’ liturgical and ritual uses.
In the introduction, Berlin reviews the Psalms’ lengthy history of composition. According to Berlin, books four and five (Psalms 90–106 and Psalms 107–150, respectively) were likely compiled in the post-exilic period by the Levites of the Second Temple (p. xv). Next, Berlin explores the liturgical and didactic purposes of the psalms to shape the belief system of those who recited them (p. xvii). In considering the Psalms’ meaning, Berlin makes clear she is focused on “what contemporary scholars think the Psalms meant to the ancient community for whom they were written” (p. xviii). She claims that two topics have often been overlooked in Psalms study: (1) the recognition of the Psalms as poems of praise and (2) the distinction between author and speaker (pp. xix–xxi). She argues against the usefulness of form-critical inquiries that seek to discover the historical “life-setting” of individual psalms. Instead, Berlin argues that the “scenario” of a Psalm should be studied as a tool used by the poet to shape his message (p. xxii). Berlin dates Psalms 120–150 sometime between 586 BCE and the fourth century. Her dating is based on linguistic evidence of Late Biblical Hebrew and the fact that Chronicles quotes portions of a few psalms from this section (p. xxii).
The Masoretic Text is the primary text for this commentary and other textual versions are considered exposition on the text that may be helpful for interpretation (p. xxiv). Berlin alludes to the importance of medieval Jewish exegesis in Psalms study while giving a brief warning that “randomly pulled references where those commentators agree with modern comments can sever the ancient interpreters from their contexts and hide the fact that they may come to their conclusions for very different reasons” (p. xxiv). In the commentary, both the Hebrew text and an English translation are presented in full for each psalm. Berlin offers verse-by-verse commentary, making textual, theological, historical, and poetic observations. Her commentary is not meant to be comprehensive. Instead, she considers relevant scholarship as she explores the meaning of each psalm. Berlin’s comments on features of the Psalms are always aimed at offering the best interpretation of the text.
Perhaps the most unique contribution of this commentary is the sidebars on ritual and liturgical uses of the psalm. After commentary on each psalm, one sidebar is included. The sidebars deal with the use of whole psalms. Each sidebar gives a summary of the ritual and liturgical uses of the psalm over the past 2000 years in Rabbinic Judaism (p. xxvii). The sidebars include “information on the use of psalms in the standard prayers recited on weekdays, the Sabbath, festivals, and various special occasions” (p. xxvii). The sidebars also give attention to the use of the Psalms in eighteenth-century women’s prayer books, magic rituals, and ritual recitation of the entire book of Psalms.
In the commentary’s final pages, Berlin provides an overview of positions on the meaning of the phrase “Songs of Ascent” in the superscriptions of Psalms 120–134. Berlin first argues the “Songs of Ascent” are “by and large, prayers for God’s blessing on the people of Israel, blessings on or emanating from Jerusalem/Zion” (p. 183). She then divides the major positions into two categories: the “Song of Ascent” as (1) a musical or literary term or (2) a genre or “place in life” term. Berlin concludes that the “Songs of Ascent” are closely associated with the return from exile and the rebuilding of the Second Temple. She argues that the collection most likely served a liturgical function during a procession at the Temple (p. 187).
Berlin’s commentary presents insightful reflection by a seasoned scholar who has devoted her career to the study of the Psalms. Berlin is a careful reader of the text. She aims to give special attention to discerning what the psalms meant for the ancient community of readers. Her focused purpose has benefits and drawbacks. Positively, Berlin is intentional in her presentation of research. She only provides information relevant to her purposes. On the other hand, the narrow focus may lead readers to desire more detail regarding some of her interpretations or presuppositions. One should keep in mind, however, that every commentary has its limitations, and Berlin clarifies that her primary purpose is not to present a comprehensive survey of scholarship. In addition to Berlin’s incisive commentary, Sommer and Shinan offer a unique contribution to reception studies of the psalms through their sidebars on ritual and liturgical use of psalms in Rabbinic Judaism. Berlin’s commentary on Psalms 120–150 will appeal to a variety of audiences. Both Jewish and Christian readers will benefit from consulting this commentary. Berlin engages skillfully with the Hebrew text on every page and offers a wealth of exegetical insights. The commentary is written primarily for an academic audience although anyone interested in gaining a better understanding of the psalm’s meanings in their ancient context would benefit from consulting her commentary.