The Meaning of "Dwell in Your Tent" in Ps. 15:1

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Introduction

A key question for interpreting Psalm 15 is this: What does it mean to "dwell in the tent of YHWH" and to "stay on his holy mountain"? The psalmist does not explain what this means, but rather assumes that the reader understands these opening questions. However, for modern readers, the meaning of this question is not immediately obvious.

Scholars have proposed three main approaches to answering this question about the meaning of "dwelling in the tent of YHWH":

  • Option 1) Admittance into the temple precincts for worship (genre = cult liturgy)
  • Option 2) Living as a faithful Israelite in obedience to God, with his blessing (genre = instruction or wisdom); variation: Israel as a collective whole, living in the land of promise (in contrast to exile).
  • Option 3) Reigning as a faithful and successful king of Israel (genre = "royal" psalm?)

Argument Map(s)

Liturgical


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[Admittance]: In terms of genre, Psalm 15 is an entrance liturgy. ‘Dwelling in YHWH's tent’ therefore refers to entrance into the temple precincts for worship.
 - <Illogical>: 'The purpose of the cult is to expiate sins; thus, a liturgy of entrance requiring a person to be clean before he is allowed to enter the sanctuary is out of harmony with the very heart of the cultic concept' (Willis 1974, 159 :A:).
 - <Ineffective Ritual>: 'There is no way that the priests could know whether pilgrims or worshippers kept some of the conditions specified...and thus there was no legitimate reason for them to k eep them from entering the temple grounds for worship' (Willis 1974, 157 :A:).
 - <Nature of Requirements>: A priestly answer to the question in v. 1 would have consisted in cultic/ritualistic—not ethical—requirements (Koole 1963, 100 :A:)
 + <Form>: The question-answer form of the Psalm recalls the custody of priests at the temple entrance.
  <_ <Rhetorical question>: The fact that the question in v. 1 is addressed to God and that ‘vv. 2–5 cannot have provided a genuine and effective means for excluding any would-be worshipper from entering the sanctuary' suggests that the question in v. 1 is actually a rhetorical question (Clements 1999, 85 :A:).
  + <Common Practice>: Pilgrims entered into dialogue with priests or prophets for ethical instruction (see Gunkel 1926, 47 :C:).
   - <Common Problems>: The problems that the prohibitions/exhortations presuppose were widespread within the community, the discharge of which would have fallen within the purview of many textual media/social groups (e.g., priests, family, etc.) (see Clements 1999, 81 :A:).
   + Deut. 26:1–15; Isa 33:14–16; Micah 6:6-8; Jer. 7:1–11; Haggai 2:11–13; Zech 7:2–3; Mal. 2:7–9
  + <Keepers of the Threshold>: The pre-exilic temple did have 'keepers of the threshold' that were presumably close in rank to the high priest (Mowinckel 1962, 177 :M:).
   +  וַיִּקַּ֣ח רַב־טַבָּחִ֗ים אֶת־שְׂרָיָה֙ כֹּהֵ֣ן הָרֹ֔אשׁ וְאֶת־צְפַנְיָ֖הוּ כֹּהֵ֣ן מִשְׁנֶ֑ה וְאֶת־שְׁלֹ֖שֶׁת שֹׁמְרֵ֥י הַסַּֽף׃ ‘And the captain of the guards took Seraiah the chief priest, Tsefanaiah the second priest and the three keepers of the threshold’ (2 Kg. 25:18).
 + <Purification Rules>: Sanctuaries and holy places had purification rules before entering (Mowinckel 1962, 177 :M:)
  + 2 Sam 1:5; Exod 19:10.
  + <Near Eastern Practices>: Other nations in the AnE had stipulations for entering a sacred space.


Argument Mapn0AdmittanceIn terms of genre, Psalm 15 is an entrance liturgy. ‘Dwelling in YHWH's tent’ therefore refers to entrance into the temple precincts for worship.n1Deut. 26:1–15; Isa 33:14–16; Micah 6:6-8; Jer. 7:1–11; Haggai 2:11–13; Zech 7:2–3; Mal. 2:7–9n9Common PracticePilgrims entered into dialogue with priests or prophets for ethical instruction (see Gunkel 1926, 47 🄲).n1->n9n2וַיִּקַּ֣ח רַב־טַבָּחִ֗ים אֶת־שְׂרָיָה֙ כֹּהֵ֣ן הָרֹ֔אשׁ וְאֶת־צְפַנְיָ֖הוּ כֹּהֵ֣ן מִשְׁנֶ֑ה וְאֶת־שְׁלֹ֖שֶׁת שֹׁמְרֵ֥י הַסַּֽף׃ ‘And the captain of the guards took Seraiah the chief priest, Tsefanaiah the second priest and the three keepers of the threshold’ (2 Kg. 25:18).n11Keepers of the ThresholdThe pre-exilic temple did have 'keepers of the threshold' that were presumably close in rank to the high priest (Mowinckel 1962, 177 🄼).n2->n11n32 Sam 1:5; Exod 19:10.n12Purification RulesSanctuaries and holy places had purification rules before entering (Mowinckel 1962, 177 🄼)n3->n12n4Illogical'The purpose of the cult is to expiate sins; thus, a liturgy of entrance requiring a person to be clean before he is allowed to enter the sanctuary is out of harmony with the very heart of the cultic concept' (Willis 1974, 159 🄰).n4->n0n5Ineffective Ritual'There is no way that the priests could know whether pilgrims or worshippers kept some of the conditions specified...and thus there was no legitimate reason for them to k eep them from entering the temple grounds for worship' (Willis 1974, 157 🄰).n5->n0n6Nature of RequirementsA priestly answer to the question in v. 1 would have consisted in cultic/ritualistic—not ethical—requirements (Koole 1963, 100 🄰)n6->n0n7FormThe question-answer form of the Psalm recalls the custody of priests at the temple entrance.n7->n0n8Rhetorical questionThe fact that the question in v. 1 is addressed to God and that ‘vv. 2–5 cannot have provided a genuine and effective means for excluding any would-be worshipper from entering the sanctuary' suggests that the question in v. 1 is actually a rhetorical question (Clements 1999, 85 🄰).n8->n7n9->n7n10Common ProblemsThe problems that the prohibitions/exhortations presuppose were widespread within the community, the discharge of which would have fallen within the purview of many textual media/social groups (e.g., priests, family, etc.) (see Clements 1999, 81 🄰).n10->n9n11->n7n12->n0n13Near Eastern PracticesOther nations in the AnE had stipulations for entering a sacred space.n13->n12


Wisdom


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[Dwelling in the Land]: Psalm 15 is a wisdom Psalm. The 'tent' therefore functions metonymically to signify the entire land. The question then becomes what the requirements are to remain in the promised land.
 + <Rhetoric>: ‘...Wisdom teachers frequently used rhetorical questions as a teaching method to introduce a thought on which they wished to elaborate' (Willis 1974, 156 :A:)
  + Pss. 25:12ff; 34:13ff; 94:16ff
 + <Protection>: The image that the language of the psalm conjures up is one of protection. And protection was normally achieved by dwelling in one's tent (Baethgen 1904,  39 :C:).
  + <גר>: The verb יגור refers to dwelling under one's protection. The psalmist is therefore asking who may be under the Lord's protection (Baethgen 1904, 39 :C:).
   + <Oriental Culture>: Various pre- and post-Biblical cultures around the near east reflect an understanding where by the root g-w-r means 'neighboor' or 'refuge', viz., a beneficiary of some kind (See Baethgen 1904, 39 :C:)
    + <Phonecian Name>: The name Gersakkun 'Client of the God Sakkun' is attested in Phonecian.
    + <Islam>: One who dwells in Mecca near the Kabba is called جار الله jār 'allah 'neighbour/refuge of God'
   + <Aquila>: Aquila renders the verb גור with the verb προσηλυτεύω 'to live as a guest'. 
 + <10 Commandments>: The ten lines of the psalm recall the 10 commandments.
 + <Content>: The prohibitions/admonitions of the Psalm overlap significantly with material in Proverbs.
  + Slandering: Prov 18:8; 20:19; 24:28; 26:22–25. Bribery: Prov. 17:23; 21:14; 28:21.
  - <Common problems>: The problems that these commandments presuppose were widespread within the community, the discharge of which would have fallen within the purview of many textual media/social groups (e.g., priests, family, etc.) (see Clements 1999, 81 :A:).


Argument Mapn0Dwelling in the LandPsalm 15 is a wisdom Psalm. The 'tent' therefore functions metonymically to signify the entire land. The question then becomes what the requirements are to remain in the promised land.n1Pss. 25:12ff; 34:13ff; 94:16ffn3Rhetoric‘...Wisdom teachers frequently used rhetorical questions as a teaching method to introduce a thought on which they wished to elaborate' (Willis 1974, 156 🄰)n1->n3n2Slandering: Prov 18:8; 20:19; 24:28; 26:22–25. Bribery: Prov. 17:23; 21:14; 28:21.n11ContentThe prohibitions/admonitions of the Psalm overlap significantly with material in Proverbs.n2->n11n3->n0n4ProtectionThe image that the language of the psalm conjures up is one of protection. And protection was normally achieved by dwelling in one's tent (Baethgen 1904, 39 🄲).n4->n0n5גרThe verb יגור refers to dwelling under one's protection. The psalmist is therefore asking who may be under the Lord's protection (Baethgen 1904, 39 🄲).n5->n4n6Oriental CultureVarious pre- and post-Biblical cultures around the near east reflect an understanding where by the root g-w-r means 'neighboor' or 'refuge', viz., a beneficiary of some kind (See Baethgen 1904, 39 🄲)n6->n5n7Phonecian NameThe name Gersakkun 'Client of the God Sakkun' is attested in Phonecian.n7->n6n8IslamOne who dwells in Mecca near the Kabba is called جار الله jār 'allah 'neighbour/refuge of God'n8->n6n9AquilaAquila renders the verb גור with the verb προσηλυτεύω 'to live as a guest'. n9->n5n1010 CommandmentsThe ten lines of the psalm recall the 10 commandments.n10->n0n11->n0n12Common problemsThe problems that these commandments presuppose were widespread within the community, the discharge of which would have fallen within the purview of many textual media/social groups (e.g., priests, family, etc.) (see Clements 1999, 81 🄰).n12->n11


Reigning


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[Reigning]: Psalm 15 is a royal psalm, and so asking who may dwell in the Lord's tent refers to a question regarding the requirements for the ideal king.
 - <Not Specific to a King>: The problems/commandments in the psalm 'reflect “small town” wrongdoing and anti-social behavior, rather than the abuse of high office. Though it was the responsibility of the king to uphold the law, it is highly improbable that he could have been singled out...as a person likely to flout it!’ (Clements 1999, 82 :A:).
 + <Authorship>: David, Israel's king, is the author of Psalm 15.
  + מִזְמ֗וֹר לְדָ֫וִ֥ד ‘A Psalm of David’ (Psa. 15:1).
  <_ <Functions Other than King>: In light of the fact that David, according to the later biblical tradition, is considered as responsible for the composition of many hymns and the organization of the temple liturgy (cf. 1 Chron 25:1ff...), it might be inferred that the psalm was most likely composed for communal worship in the temple at Jerusalem (Boloje and Groenewald 2016, 136 :A:).
 + <Macrostructure>: Psalm 15, along with Psalm 24, frames the psalms in between, which speak of the king fulfilling the standards of righteousness (Ho 2010, 339–340).
  <_ <Wider Concerns>: When read together, Psalms 15 and 24 have wider concerns than just the requirements for kingship. 'We thus see that in Psalm 24, Psalm 15's question of who may access the reality on the other side of the gates...is now explicitly calibrated to cosmological and possibly eschatological concerns' (Sumpter 2013,  198 :A:).
   + Cf. the Targum: זְקוּפוּ תַרְעֵי גִנְתָא דְעֵדֶן רֵישֵׁיכוֹן 'raise up your heads O gates of the garden of eden'.
   + <Spatial Imagery>: The narrowing imagery in Psalm 24 of world (vv. 1–2)-mountain (v.3)-gates suggests an eschatological narrative of consummation (Sumpter 2013, 198 :A:).
   + <Stability>: The place where the speaker of Psalm 15 will not 'stumble' (15:5) is the creation that God 'established' and 'founded' (24:2) (see Sumpter 2013, 198 :A:; cf. Kraus, s.v. 24:2 :C:).
   + <Typologising>: Perhaps David, the author of the Psalm, is being 'typologised' for the sake of the wider message.
    + <Plural Referent>: Although Psalm 24 begins with a singular individual actor (מי יעלה 'who will rise (ms.) up?') it ends with a plural referent (זה דור דורשייו 'this is the generation') in apposition to יעקב 'Jacob' (See Sumpter 2013, 199 :A:; cf. Goldingay 2006, 360 :C:). 
 + <Terminology>: Many terms throughout the Psalm make sense if applied to a king.
  + <גור and שכן>: The verbs גור and שכן refer to residence rather than a visitor—an appropriate description of Israel's king whose palace was near or annexed to the temple.
 erefore would have been the most likely candidates for 'dwelling' in the temple (see Koole 1963, 103 :A:).
    <_ <More Fitting of Priests>: Priests actually had their dwelling on the temple mount and the term גור would actually be more fitting for them (see Koole 1963, 103 :A:)
    + <Reference to Temple>: Various terminology in the Psalm suggest that verse 1 probably includes the temple as its spatial setting.
     + <אהל>: The term אהל 'tent' refers to the temple in Pss. 27:5–6; 61:5; Isa 33:20.
     + <עלה>: 'the verb 'alah (24:3) is a terminus technicus for a procession “going up” to a hill sanctuary for worship (1 Sam. 10:3; 1 Kgs. 12:33—Bethel), and particularly to Zion or Jerusalem (2 Sam. 6:12, 15; 1 Kgs. 8:4; Ps. 47:6).
     + <בקשׁ and דרשׁ>: In the parallel psalm (24), the verbs בקש and דרש refer to approaching God for worship (2 Sam. 12:16; 21:1; Am. 5:5; Hos. 5:15)
  <_ <The Meaning of גור and שכן>: 'The two verbs...indicate temporary settlement in the temple' (Boloje and Groenewald 2016, 138 :A:)
  + <אמוט>: 'The promise that the person(s) addressed “shall never be moved” in 15:5c has a striking parallel in Ps. 21:8(7), where it is explicitly applied to the king.' (Willis 1974, 159 :A:)


Argument Mapn0ReigningPsalm 15 is a royal psalm, and so asking who may dwell in the Lord's tent refers to a question regarding the requirements for the ideal king.n1מִזְמ֗וֹר לְדָ֫וִ֥ד ‘A Psalm of David’ (Psa. 15:1).n4AuthorshipDavid, Israel's king, is the author of Psalm 15.n1->n4n2Cf. the Targum: זְקוּפוּ תַרְעֵי גִנְתָא דְעֵדֶן רֵישֵׁיכוֹן 'raise up your heads O gates of the garden of eden'.n7Wider ConcernsWhen read together, Psalms 15 and 24 have wider concerns than just the requirements for kingship. 'We thus see that in Psalm 24, Psalm 15's question of who may access the reality on the other side of the gates...is now explicitly calibrated to cosmological and possibly eschatological concerns' (Sumpter 2013, 198 🄰).n2->n7n3Not Specific to a KingThe problems/commandments in the psalm 'reflect “small town” wrongdoing and anti-social behavior, rather than the abuse of high office. Though it was the responsibility of the king to uphold the law, it is highly improbable that he could have been singled out...as a person likely to flout it!’ (Clements 1999, 82 🄰).n3->n0n4->n0n5Functions Other than KingIn light of the fact that David, according to the later biblical tradition, is considered as responsible for the composition of many hymns and the organization of the temple liturgy (cf. 1 Chron 25:1ff...), it might be inferred that the psalm was most likely composed for communal worship in the temple at Jerusalem (Boloje and Groenewald 2016, 136 🄰).n5->n4n6MacrostructurePsalm 15, along with Psalm 24, frames the psalms in between, which speak of the king fulfilling the standards of righteousness (Ho 2010, 339–340).n6->n0n7->n6n8Spatial ImageryThe narrowing imagery in Psalm 24 of world (vv. 1–2)-mountain (v.3)-gates suggests an eschatological narrative of consummation (Sumpter 2013, 198 🄰).n8->n7n9StabilityThe place where the speaker of Psalm 15 will not 'stumble' (15:5) is the creation that God 'established' and 'founded' (24:2) (see Sumpter 2013, 198 🄰; cf. Kraus, s∨ 24:2 🄲).n9->n7n10TypologisingPerhaps David, the author of the Psalm, is being 'typologised' for the sake of the wider message.n10->n7n11Plural ReferentAlthough Psalm 24 begins with a singular individual actor (מי יעלה 'who will rise (ms.) up?') it ends with a plural referent (זה דור דורשייו 'this is the generation') in apposition to יעקב 'Jacob' (See Sumpter 2013, 199 🄰; cf. Goldingay 2006, 360 🄲). n11->n10n12TerminologyMany terms throughout the Psalm make sense if applied to a king.n12->n0n13גור and שכןThe verbs גור and שכן refer to residence rather than a visitor—an appropriate description of Israel's king whose palace was near or annexed to the temple. erefore would have been the most likely candidates for 'dwelling' in the temple (see Koole 1963, 103 🄰).n13->n12n14More Fitting of PriestsPriests actually had their dwelling on the temple mount and the term גור would actually be more fitting for them (see Koole 1963, 103 🄰)n14->n13n15Reference to TempleVarious terminology in the Psalm suggest that verse 1 probably includes the temple as its spatial setting.n15->n13n16אהלThe term אהל 'tent' refers to the temple in Pss. 27:5–6; 61:5; Isa 33:20.n16->n15n17עלה'the verb 'alah (24:3) is a terminus technicus for a procession “going up” to a hill sanctuary for worship (1 Sam. 10:3; 1 Kgs. 12:33—Bethel), and particularly to Zion or Jerusalem (2 Sam. 6:12, 15; 1 Kgs. 8:4; Ps. 47:6).n17->n15n18בקשׁ and דרשׁIn the parallel psalm (24), the verbs בקש and דרש refer to approaching God for worship (2 Sam. 12:16; 21:1; Am. 5:5; Hos. 5:15)n18->n15n19The Meaning of גור and שכן'The two verbs...indicate temporary settlement in the temple' (Boloje and Groenewald 2016, 138 🄰)n19->n12n20אמוט'The promise that the person(s) addressed “shall never be moved” in 15:5c has a striking parallel in Ps. 21:8(7), where it is explicitly applied to the king.' (Willis 1974, 159 🄰) n20->n12


Protection


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[Protection]: 'The Psalm sketches the ideal of a pious Israelite who enjoys divine protection because of his piety' (Baethgen 1904, 38 :C:). 
 + <Respects the Semantics of גור 'protected citizen'>: 'In the OT, the ger occupies an intermediate position between a native (ʾezrach) and a foreigner (...nokhrî). He lives among people who are not his blood relatives, and thus he lacks the protection and privileges which usually come from blood relationship and place of birth. His status and privileges are dependent on the hospitality that has played an important role in the ancient Near East ever since ancient time' (TDOT 2: 443 :L:).
 + <Jerusalem>: 'holy mountain' (הר קדש) probably refers to Jerusalem, the locus of God's protection.
  + Psa. 48:2; Isa 2:3; 30:29
  + <Parallel Text>
 + <Aquilla>: Aquila renders the verb προσηλυτεύω 'to live in a place as a stranger' (see LSJ :L:). 
 + <Parallel Text>: Isaiah 33:14 picks up Psalm 15:1 in a context where protection (from the Assyrian army) is at stake. 
  + <'fire' for 'dwelling place' and 'tent'>: Psalm 15:1's phrases 'in your tent' (בְּאָהֳלֶ֑ךָ) and 'on your holy mountain' (בהר קדשך) are replaced by אשׁ 'fire' and מוֹקְדֵ֥י עוֹלָֽם 'everlasting burnings', suggesting that 'For the ethically pure God will not be a destruction but refuge' (Oswalt, The Book of Isaiah Chapters 1–39 :C:).
 + <Consistent Psalm Imagery>: Both Psalms 27 and 61 associate terminology found in Psalm 15:1 with refuge/protection.
  + כִּ֤י יִצְפְּנֵ֨נִי ׀ בְּסֻכֹּה֮ בְּי֪וֹם רָ֫עָ֥ה יַ֭סְתִּרֵנִי בְּסֵ֣תֶר אָהֳל֑וֹ בְּ֝צ֗וּר יְרוֹמְמֵֽנִי׃ 'for he will hide me in his shelter; in the day of trouble he will conceal me in the cover of his tent; he will lift me up upon the rock' (Psa 27: 5)
  + אָג֣וּרָה בְ֭אָהָלְךָ עוֹלָמִ֑ים אֶֽחֱסֶ֨ה בְסֵ֖תֶר כְּנָפֶ֣יךָ סֶּֽלָה׃ 'I will dwell in your tent forever; I will take refuge in the hiding place of your wings' (Psa 61:5).


Argument Mapn0Protection'The Psalm sketches the ideal of a pious Israelite who enjoys divine protection because of his piety' (Baethgen 1904, 38 🄲). n1Psa. 48:2; Isa 2:3; 30:29n5Jerusalem'holy mountain' (הר קדש) probably refers to Jerusalem, the locus of God's protection.n1->n5n2כִּ֤י יִצְפְּנֵ֨נִי ׀ בְּסֻכֹּה֮ בְּי֪וֹם רָ֫עָ֥ה יַ֭סְתִּרֵנִי בְּסֵ֣תֶר אָהֳל֑וֹ בְּ֝צ֗וּר יְרוֹמְמֵֽנִי׃ 'for he will hide me in his shelter; in the day of trouble he will conceal me in the cover of his tent; he will lift me up upon the rock' (Psa 27: 5)n9Consistent Psalm ImageryBoth Psalms 27 and 61 associate terminology found in Psalm 15:1 with refuge/protection.n2->n9n3אָג֣וּרָה בְ֭אָהָלְךָ עוֹלָמִ֑ים אֶֽחֱסֶ֨ה בְסֵ֖תֶר כְּנָפֶ֣יךָ סֶּֽלָה׃ 'I will dwell in your tent forever; I will take refuge in the hiding place of your wings' (Psa 61:5). n3->n9n4Respects the Semantics of גור 'protected citizen''In the OT, the ger occupies an intermediate position between a native (ʾezrach) and a foreigner (...nokhrî). He lives among people who are not his blood relatives, and thus he lacks the protection and privileges which usually come from blood relationship and place of birth. His status and privileges are dependent on the hospitality that has played an important role in the ancient Near East ever since ancient time' (TDOT 2: 443 🄻).n4->n0n5->n0n6Parallel TextIsaiah 33:14 picks up Psalm 15:1 in a context where protection (from the Assyrian army) is at stake. n6->n0n6->n5n7AquillaAquila renders the verb προσηλυτεύω 'to live in a place as a stranger' (see LSJ 🄻). n7->n0n8'fire' for 'dwelling place' and 'tent'Psalm 15:1's phrases 'in your tent' (בְּאָהֳלֶ֑ךָ) and 'on your holy mountain' (בהר קדשך) are replaced by אשׁ 'fire' and מוֹקְדֵ֥י עוֹלָֽם 'everlasting burnings', suggesting that 'For the ethically pure God will not be a destruction but refuge' (Oswalt, The Book of Isaiah Chapters 1–39 🄲).n8->n6n9->n0


Conclusion

Research

Translations

Ancient

  • LXX: Κύριε, τίς παροικήσει ἐν τῷ σκηνώματί σου καὶ τίς κατασκηνώσει ἐν τῷ ὄρει τῷ ἁγίῳ σου;
  • Hier: Domine quis habitabit in tabernaculo tuo aut quis requiescet in monte sancto tuo
  • Tg: יְיָ מַן חֲמֵי לְמֵידַר בְּמִשְׁכָּנָךְ מַן חֲמֵי לְמִשְׁרֵי בְּטוּר בֵית מַקְדְשָׁךְ:

Modern

English

  • "O LORD, who shall sojourn in your tent? Who shall dwell on your holy hill?" (ESV)
  • "LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?" (KJV)
  • "Lord, who may enter your Temple? Who may worship on Zion, your sacred hill?" (GNT)
  • "Who may worship in your sanctuary, LORD ? Who may enter your presence on your holy hill?" (NLT)
  • "Lord, who may be a guest in your home? Who may live on your holy hill?" (NET)

German

  • "Herr, wer darf in deinen Tempel kommen? Wen lässt du weilen auf dem heiligen Berg?" (Gute Nachricht Bibel, GNB)
  • "HERR, wer darf Gast sein in deinem Zelt, wer darf weilen auf deinem heiligen Berg?" (Einheitsübersetzung 2016, EU)

French

Spanish

  • "Jehová, ¿quién habitará en tu Tabernáculo?, ¿quién morará en tu monte santo?" (RVR95)
  • "Señor, ¿quién puede residir en tu santuario?, ¿quién puede habitar en tu santo monte?" (DHH941)

Notes

  • 'God's word in the torah and God's rule through the king are intimately bound together. The witness to that single torah-shaped rule is the voice of the king here at the center' (Miller 2000, 281–2).
    • The 'servant' (עבד) of the Lord that we learn is David in Psalm 18, is again heard in Psalm 19 (vv. 12, 14) commending God's word (v. 12) and asking God to keep him back from sins (implicitly, that which deviates from God's word; v. 14) (see Miller 2000, 281).
    • The Torah-lover of Psalm 15:2 (he who does צדק), declares צדקי ‘my righteousness’ in Psa 18:21; this torah lover will receive צדקה ‘righteousness’ from the Lord (Psalm 24:5) (see Miller 2000, 281). Thus, chronologically speaking, God granted the torah-loving king, the ‘I’ of Psalm 15 righteousness (as stipulated by Psalm 24:5) in Psalm 18:21 (cf. the 'blameless' king in 18:24 fulfills the condition of Psa 15:2 because he kept the law of the Lord which is תמימה (Psa 19:8)).
    • The condition of נקי כפים (in 24:4) is fulfilled by the king in 18:24 בר ידי. God's Torah is pure (19:9) (ibid, 284)
    • The way Psalm 18 speaks of the king conforms to the Deuteronomic stipulations (see ibid, pp. 282ff).
  • Just like the beginning of the psalter (איש in Ps 1 vs. מלכי in ps. 2) and just like in Deuteronomy (the king may not be exalted over his brothers; deut 4:6) the king becomes democratized and the people become royalised. 'There is no explicit reference to the king in Psalm 15 nor to the human king in Psalm 24. It is only from the center that we move backward and forward to see in those psalms a reflection of the one who fulfils the righteousness they seek’ (284). (283ff)
    • Corporate identity in Psalm 24:6 (cf. Sumpter's quote 'God's answer to the Davidic king as an individual in Psalm 15 is now true for all Israel' (2013, p. 199–200); 22 (דורשיו). The king is the representative of the people, but in what capacity? 'Never more than as the one who lives by the Lord's Torah' (The Beginning of the Psalter, p. 91).

References

15:1 Approved

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