In addition to the chiastic
structure illustrated below under parallelisms, there are several figures that
are significant to Ps 24.
A. Metonymy
First,
there are at least two instances of metonymy
in Ps 24. Metonymy is a figure by which one name or
noun is used instead of another, to which it stands in a certain relation.[1]
1. Mountain of YHWH (v 3a). A
clear reference to Jerusalem, “the city of the great King” (Ps 48:1—2; cf. Matt
5:35), is made here by metonymy. The
mount footing of the city is put for the city itself. This may serve as a poetic play on “founded”
and “established” in v 1, as the sure foundation of the temple mount concretely
illustrates the rock solid founding of Jerusalem and the Davidic throne, which
are being commemorated in this psalm.
2. Innocent hands…clean heart (v 4a). These
two terms are put for a holistic character that pleases YHWH, the whole person
is to be innocent and clean. Innocent
hands refer to one’s practical life, while “clean heart” speaks into the inward
attitude and motive of the worshipper.
Together they forcefully emphasize the singularity of absolute devotion
and holiness required of the worshipper, and that by metonymy.
B. Anthropopatheia
This
figure is used of the ascription of human passions, actions, or attributes to
God.[2] Interestingly, “the Hebrews had a name for
this figure, and called it…Derech Benai
Adam, the way of the sons of man.”[3] This figure is less-than explicitly used in
vv 7—10, which present YHWH as actually entering Jerusalem by means of the city
wall gates.
C. Personification
Poetically,
in vv 7 and 9, the “gates…eternal doors” are given the command to open. In vv 8 and 10, the gates, seemingly, respond
to the procession, seeking the identification of the King entering the
city. Jerusalem is often spoken of in
feminine pronouns (see e.g., “God, in her
palaces, has made Himself known…” Ps 48:3 NAS). The notion of her, Jerusalem, even having
“daughters” (Zech 9:9) and “children” (Matt 23:37) is commonplace in both the
Old and New Testaments. This concrete,
organic portrayal of places and things was a convention of the Hebraic
worldview. It strikes the modern Western
reader’s ears as odd; having been steeped in the language of abstractions
inherited from the influence Greco-Roman thought has had on the development of
the Western societies.
D. Epistrophe
There is a fine example of epistrophe in v 10a and c of Ps 24. Epistrophe “is a figure in which the same
word or words are repeated as the end of
successive sentences or clauses, instead of (as in anaphora) at the beginning.”[4]
Who is this King of glory?
YHWH of Hosts, |
He is the King of glory. (v 10)
This figure brilliantly highlights
YHWH as the King of glory, he who enters and dwells in Jerusalem.
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