Mizmor 145: Transcendence and Immanence/0

Transcendence and Immanence

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Structure

Several alternative structures have been proposed for the psalm, each highlighting different themes and messages. Two possibilities follow:

God is Great, God is Good

I. Outline

Prelude: Individual Blessing  (verses 1-2)

• Stanza 1: Transcendence: Hashem's Greatness (verses 3-6)
• Stanza 2: Immanence: Hashem's Goodness (verses 7-9)

Interlude: Blessing of the Righteous (verse 10)

• Stanza 3: Transcendence: Hashem's Kingship (verses 11-13)
• Stanza 4: Immanence: Hashem's Benevolence (verses 14-20)

Postlude: Universal Blessing (verse 21)

II. Analysis

This structure is based on both the content and guiding words of each unit.

• The Frame – The root "ברכ"appears three times in the chapter, once in the beginning (verse 1), once in the middle (verse 10) and once at the end (verse 21). The changing context of the phrase points to a progression from the individual to the universal, as first the psalmist blesses Hashem (), then the community of righteous () and finally all flesh ().  These verses, thus, serve to frame the psalm, comprising its introduction, interlude and conclusion.
• Stanza 1 – In verses 3-6 the root "גדול" appears three times, twice in the beginning and once at the end of the unit, framing the section.  The theme pervades the verses as synonyms () evoke the same message of Hashem's might and grandeur.
• Stanza 2 – This stanza is framed by the word "טוב" (appearing in both verse 7 and 9).  It appropriately revolves around Hashem's caring, being marked by words connoting mercy (חַנּוּן וְרַחוּם, אֶרֶךְ אַפַּיִם, גְדׇל חָסֶד).
• Stanza 3 – This subsection reverts back to the theme of Hashem's transcendence introduced in stanza 1, highlighting Hashem's kingship, with variations of the word "מַלְכוּת" appearing four time in the three verses.
• Stanza 4 – The fourth stanza elaborates on stanza 2, providing many examples of Hashem's caring.  It is marked by the guiding word "כל" which appears 10 times in the section, ¹ and emphasizes the scope of Hashem's benevolence.

III. Key Idea

This structure highlights how the psalm switches back and forth between  describing Hashem's transcendence and immanence, demonstrating how, despite Hashem's grandeur and greatness, he is not distant but rather "close to all that call to Him."

Alternating Voices: A Call to Praise

I. Outline

Call to Praise: The Individual (verses 1-2)

• Answering Call: Hashem is Great (verse 3)

Call to Praise: Individual and Community (verses 4-7)

• Answering Call: Hashem is Caring (verses 8-9)

Call to Praise: The Community (verses 10-13)

• Answering Call: Hashem is Caring (verse 14)

Statement of Trust: Universal Hope in God (verses 15-16)

• Answering Call: Hashem Listens (verses 17-20)

Conclusion (verse 21)

II. Analysis

• Speaker  – This structure is built off changes in speaker, with the stanzas alternating between sections which address Hashem in the second person (those entitled, "call to praise") and those which address Him in the third person (those entitled, "answering call").
  
•  Content – The second person stanzas each speak of a group of people who will praise Hashem, while the third person stanzas provide the content of that praise. The second to last stanza is somewhat exceptional in speaking not of praising Hashem, but how all turn to God in the hopes that He will provide for them.  The expectation is met with a cry of confirmation, that Hashem does indeed listen and watch over His loyal followers..
• Progression – In each of the first three "call to praise" stanzas,  progressively more people are called to to praise Hashem. First the individual alone blesses Hashem, then he together with others, until "all of Hashem's creations" thank him. 

III. Key Idea

This structure presents the psalm as comprising two different voices speaking, the narrator who calls on others to praise Hashem, and those who answer his call and proceed to do so. The Mizmor serves as a fitting introduction to the last 5 psalm of the book which continue to extol Hashem.

Literary Devices

Guiding Words

Alliteration

There are sevral examples of alliteration in the psalm:

Acrostic

The psalm is written as an acrostic, going through the alphabet, but missing the letter nun.

¹ The word is not unique to this section, appearing 7 more times in the chapter, but the clustering in these verses in particular is noteworthy.