Mizmor 19: Proclaiming God's Glory/2

Mizmor 19: Proclaiming God's Glory

Exegetical Approaches

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Hymn in Praise of God

The psalm

Sources:RashiTehillim 19About R. Shelomo Yitzchaki, Ibn EzraTehillim Second Commentary 19About R. Avraham ibn Ezra, R. Yosef Bekhor ShorTehillim 19About R. Yosef Bekhor Shor, RadakTehillim 19About R. David Kimchi, SfornoTehillim 19About R. Ovadyah Sforno

Anti Pagan Polemic

The psalm is a tacit polemic against sun-worshippers, emphasizing that the sun is not a deity, but rather subservient to Hashem, the God of truth and justice.

Sources:Prof. N. Sarna¹

Ancient Near Eastern Context – In Mesopotamia Shamash was worshiped both as the sun god and the god in charge of justice. The two aspects might have been connected due to the association of light with righteousness and also because people believed that the sun's position high in heaven and its daily travels across the sky enabled it to see all that transpires below, making it capable of judging all.

The heavens proclaim Hashem's praise – The psalm opens by stating that the heavens praise Hashem to make it clear that the heavens, and all therein, are subservient to Hashem.  They are not gods to be worshiped, but rather subjects of the only God, Hashem.

"לַשֶּׁמֶשׁ שָׂם אֹהֶל בָּהֶם" – The verse states that Hashem makes a tent for the sun, further highlighting that it is under God's control and subject to His desires and demands..

"וְאֵין נִסְתָּר מֵחַמָּתוֹ" – Prof. Sarna understands "חַמָּתוֹ" to mean: "His sun," with the verse stressing that the sun belongs to God.

Allusions to pagan mythology – Prof. Sarna suggests that several of the images in the psalm were chosen to intentionally allude to pagan mythology. 

• "like a groom going forth from his chamber"² – In Mesopotamia, the sun's setting was described as Shamash betaking himself to his chamber, and its rising as him leaving it.³  Moreover, Shamash is described as having a consort, Aya, referred to as his "bride".⁴
• "like a might warrior to run his course" – Shamash is often described as a warrior and portrayed as a runner who traverses the heavens and earth.⁵

Sarna assumes that readers would have been familiar with the allusions and  recognize the reference to Shamash, but that the surrounding verses (see points below) would show that Shamash really had no power if his own.

"Like a mighty warrior"

Connection between the two halves

Lesson to Man

¹ See N. Sarna, "The Excellence of Torah: An Anti Pagan Polemic", in: On the Book of Psalms (New York, 1993), 70-96.

² The Hebrew reads "כְּחָתָן יֹצֵא מֵחֻפָּתוֹ", which can alternatively be translated as: "as a groom going forth from his wedding canopy" (which would not work as well with Prof. Sarna's comparisons). This latter translation might be supported by the fact that the verbal root "חפה" means to cover, and by usage of the noun in Yeshayahu 4:5 where it appears to be a canopy.  However, in Yoel 2:16 the noun "חפה" is parallel to the word "חדר", a room, providing a basis for reading it as a "chamber" in our verse as well.

³ See J. B. Pritchard, Ancient Near Eastern Texts Relating to the Old Testament, (New Jersey, 1978): 391.

⁴ See the sources cited by Sarna, ibid, p.233.

⁵ See The Great Hymn to Shamash as translated by W. G. Lambert in "Babylonian Wisdom Literature" (Oxford, 1960) 127 ff.