A Contextual and Canonical Reading of Psalm 35 

This article is a contextual and Canonical reading of Ps 35 in order to grasp its content, context and theological implications. The basic hypothesis of this study is that Ps 35 should not be interpreted in isolation, but that the psalm will be best understood when read in its total context viz., the historical setting, life-setting and canonical setting as well as the literary genre. It is argued that a contextual and canonical reading of Ps 35 can serve as a counterbalance to arbitrary decisions on the interpretation of the psalm. A brief overview of the structure and outline of this psalm is given before probing the literary genre, historical setting, life setting as well as the canonical context. The article concludes by discussing the imprecatory implications and message of Ps 35 to the followers of YHWH.


INTRODUCTION
Psalm 35 is frequently classified as an imprecatory psalm. 1 In this psalm, the psalmist, who suffers unjustly at the hands of his enemies who sought to destroy his life and reputation, asks God to pour out judgment on his enemies. The psalmist prays for his own vindication and his enemies' downfall, but he also vows to praise YHWH for his deliverance (vv. 9-10, 18 and 27-28).
In this article, I shall consider the structure and interpretive summary of Ps 35. Subsequently, an extra-textual and intertextual reading of a poetic text will be applied to Ps 35.
Extra-textual relations refer to the biographical particulars of the author and his/her world. This helps the reader to understand how the content functions in its context. In the extra-textual analysis, the literary genre and historical setting, life setting, and canonical context of Ps 35 will be discussed. Inter-textual relations, on the other hand, refer to the relations between a specific text and other texts. This helps the reader to understand the way in which the content of inter-related texts affects the theological implications of Ps 35.
In this article, the Hebrew text and the author's own translation of Ps 35 are given as well as the basic literary structure of the psalm. For practical purposes, Ps 35 will be sub-divided into cola, strophes, and stanzas. I will give you thanks in the great congregation; in the mighty crowd, I will praise you. Do not let them rejoice over me, those who are wrongfully my enemies, those who hate me without cause, wink the eye.

B TEXT AND TRANSLATION
For they do not speak peace, but against the quiet ones of the land, they devise deceitful words.
And then they opened wide their mouths against me; they said, 'Aha! Aha! Our eyes have seen it.' You have seen it, YHWH do not be silent; my Lord, do not be far away from me. Awake and rise to my defence, my God and my Lord, to contend for me.
Defend me in your righteousness, YHWH my God, and do not let them rejoice over me.
Do not let them say in their heart, "Aha, our desire!" Do not let them say, "We have swallowed him up!" Let them be ashamed and humiliated altogether, those who rejoice in my misfortune; let them be clothed with shame and disgrace, they who magnified themselves over me.
Let them shout for joy and rejoice, those who delight in my righteousness. And they shall say continuously,"YHWH is great, he who delights in his servant's peace." And my tongue will proclaim your righteousness, all day your praise.

C THE STRUCTURE 4 AND OUTLINE 5 OF PS 35
When considering the structure of Ps 35, the most conspicuous feature is the vow or resolve to praise God for his deliverance or an expression of certainty that God will save the psalmist in the time of his need (vv. 9-10, 18 and 28). 6 The repetition of this vow or resolve to praise God in verses 9-10, 18 and 28 functions as an important structure maker, according to which Ps 35 may be sub-divided into three stanzas-verses 1-10, 11-18, 19-28. Each stanza consists of a petition, a lament and a vow or a resolve to praise the Lord for his help (vv. 9-10, 18, 28). 7 This three-fold division of the psalm is supported by many scholars. 8 The imagery of lawsuit and war introduced in the first verse of the poem fits very well into the outline of the Psalm. Stanza I (vv. 1-10) develops the image of the battlefield. Stanza II (vv. 11-18) develops the image of a lawsuit. Finally, in Stanza III, both images are brought together (vv. 19-28). 9 The three stanzas of Ps 35 therefore may be sub-divided into the following strophes 10 :
Both Craigie 12 and Eaton 13 classify Ps 35 as a "royal prayer for international crisis" since the psalm is a prayer of a king who is faced with international enemies. In his prayer, the king asks God for help and deliverance from his enemies. Craigie and Eaton base their argument on the presence of military language in the psalm. 11 1-72, 275). 12 Craigie, Psalms 1-50, 286. 13 Eaton, The Psalms, 158.
Unlike Eaton and Craigie,Davidson 14 views Ps 35 as an individual lament and argues that the dominant language in the psalm is that of the "law of court." He views the whole psalm as a trial in which the psalmist's plea is for a verdict of not guilty with respect to the charges brought against him. 2

Genre of Ps 35
Eaton 15 and Craigie 16 seem to reach their conclusion that the psalm is not a lament but "a royal prayer for international crisis" because they focus primarily on the battle imagery in the psalm. As seen from the interpretation of the psalm (i.e. Section D), both the battle and the courtroom images are developed throughout the psalm. Therefore, when reading the psalm, both metaphors are present but after verse 11 (and for the greater part of the psalm), the courtroom imagery predominates. Although both Craigie and Eaton emphasise the battle imagery over against the courtroom imagery and they conclude that the psalm is a royal prayer for an international crisis, Davidson emphasises the courtroom imagery and concludes that the whole psalm is a trial.
On the basis of its structure and content, Ps 35 has been classified as an individual lament. The usual characteristics of a lament 17 are present in the psalm. 3

Life-setting of Ps 35
Craigie 18 argues that though the evidence is not firm, Ps 35 could have been utilised in the temple, perhaps in a liturgical setting, either as a consequence of grave military threat or else prior to the king's departure for battle to meet his adversary. He says that if the latter is the case, then, there are parallels between 14 Davidson, The Vitality of Worship, 118-119. 15  Wendland also observes that in these psalms, the psalmists describe their distress or the danger that they are facing but they also make a personal vow that they will always thank God for having saved them or they will bring sacrifices of thanksgiving to the temple; cf. Ernst R. Wendland, Analyzing the Psalms (Dallas: Summer Institute of Linguistics, 1998), 33-34. 18 Craigie, Psalms 1-50, 286.
Ps 35 and Ps 20. Craigie argues that the congregational setting of the ritual is supported by the reference to the "great congregation" (v. 18), to the "quiet ones" (v. 20), which he interprets as a description of a pious congregation and the call to praise in verse 27, which he interprets as a congregational response to praise. Craigie's point is largely determined by his view of the genre of this Psalm (see 2.5.1).
Gerstenberger 19 views the original setting of Ps 35 as a "private cultic" ritual and the psalm would have been used by a suffering individual "as a central part of the recitations that were obligatory for the sufferer who underwent such rehabilitating ritual in the circle of friends and family." Mays 20 says Ps 35 was "composed for the typical situation in which a person needed vindication because of the damaging hostility of others." He sees the psalm as a formal version of David's impromptu prayer designed for ritual at a shrine.
As seen above, there are different proposals with regards to the lifesetting of the psalm. The psalm was probably used in the temple but there are different views about the cultic setting of the psalm. The language and imagery of Ps 35 are open-ended enough to apply to a variety of circumstances. Therefore, Ps 35 was probably a resource for sufferers throughout generations. The psalm served as a prayer for help and a testimony to God's character. God is seen as the one who helps, delivers and provides for the weak, the needy and the vulnerable. 21 4

Authorship and historical situation of Ps 35
Keeping in mind the interpretation of the psalm (i.e. Section D), it is important to discuss the possible author and historical situation of the psalm.
The title of Ps 35 is "of David." This may be translated to mean "about David" or "for David," indicating that the psalm concerns or is dedicated to him. This title could also be an editorial comment that indicates that the psalm belongs to the collection of David and is part of the first group of psalms (3-41).
Some exegetes 22 argue that there are many points of correspondence between the statements of Ps 35 and the experiences of David in Saul's day.
This may be suggested if one compares 1 Sam 20, 23, 24, 25 and 26. These correspondences and the superscription "Of David" do not conclusively prove Davidic authorship but may introduce the possibility that David may have had a hand in the writing of Ps 35. Psalm 35 does not have explicit references to the temple; therefore, this may support my hypothesis that David may have had his hand in the writing of the psalm.
As seen from the interpretation of Ps 35 (i.e., Section D), the suppliant could have faced a military threat that encompassed a lawsuit, and this seems to support the tradition of Davidic authorship.  18). He was also a warrior in charge of Saul's army (1 Sam 18:5ff) and this could also explain the use of military metaphors. David was a shepherd (1 Sam 16:11;17:14,20,(34)(35)(36)(37) and most shepherds knew how to hunt for animals and birds. This could explain the use the hunting metaphors in Ps 35. Finally, the psalmist does not have a vindictive spirit, which is implied by his desire not to rejoice in his enemies' downfall but in YHWH's deliverance (Ps 35:9). Twice David had the opportunity to kill Saul but each time he spared his life (1 Sam 24, 26).
These similarities suggest the possibility that Ps 35 could have been written by David or by someone who was reflecting on David's life when he was attacked and pursued by Saul.

E CANONICAL CONTEXT OF PS 35
Psalm 35 YHWH 37:3,4,5,7,9,17,18,20,23,24,28,33,34,39,40  The theme of doing good is also seen in Ps 37. Unlike the wicked who do not do good, the righteous are exhorted to do good (v. 3; cf. 35:12; 36:4). The theme of the wicked plotting evil and gnashing their teeth against the righteous is seen in Pss 35 and 37 (see 35:7-8; 37:12; 35:16; 37:12). In Ps 35:10, YHWH delivers the afflicted and needy from their oppressors and in contrast, the wicked plot to use their weapons against them and even to kill them (Ps 37:14). Psalm 35 laments over the wicked enemies who directed their deceitful words against the peace-loving people of the land (35:20) and in Ps 37, the seeming prosperity of wicked is transitory and they are going to be cut off (37:1-9), while the afflicted or humble shall inherit the land and enjoy abundant peace (37:11).
Psalm 35 also shares several common themes with Ps 40. In both psalms, the psalmist makes an urgent call for YHWH to deliver him from his enemies (40:14, 18; 35:1-3, 17, 22-23) because his enemies want to take the psalmist's life (40:15; 35:4) and are rejoicing over him saying "Aha, aha!" (40:15; 35:25). Therefore, in both psalms, the psalmist wants YHWH to put to shame and dishonour his enemies (40:15; 35:26, 4). In both psalms, the psalmist also calls the righteous to praise YHWH (40:17;35:27). Both psalms speak of the great congregation in which the speakers raise their voices to praise 35:18). In Ps 35, the psalmist implies that he is afflicted and needy (v. 10), whereas in Ps 40, the psalmist explicitly says that he is afflicted and needy (v.18). Psalm 40:15-17 generally corresponds to Ps 35:25-27; thus, forming an inclusion for the fourth sub-section in the first Book of Psalms. 31 Therefore, Ps 35 and the fourth subgroup (35-41) have important philological and thematic links. The most common theme in this group of psalms is the theme of deliverance-YHWH is the psalmist's salvation or deliverance. YHWH alone is a refuge in times of trouble. 32 He rescues the afflicted and needy from their oppressors, the wicked. YHWH rescues the afflicted by punishing the wicked and bringing shame and dishonour to them. Among these psalms, our imprecatory Ps 35 provides admonition to the followers of YHWH. The psalm exhorts the listeners/readers to call on YHWH rather than to rely on themselves whenever they are being persecuted by their enemies because YHWH is the divine warrior who will fight and defend his people from their oppressors. YHWH is also the all-seeing witness and judge. YHWH is a righteous judge and the champion of justice. He sees and knows all that is going on. He is going to execute his justice by delivering and vindicating the righteous and by punishing the wicked in his own time. Therefore, the listeners/readers should continuously trust in YHWH, in the midst of difficulties or persecution, for their deliverance and refuge.

F IMPRECATORY IMPLICATIONS IN PS 35
The content of Ps 35 has shown a number of metaphors: for God (warrior and judge), the psalmist (a victim on the battlefield and in the law of court) and for the enemies (army, hunters, violent witnesses).
The psalm also shows that the psalmist is thirsting for justice; 33 he is innocent and is the victim of his enemies. His enemies are devising evil, 31 Jüngling, "Psalms 1-41," 814; 820) 32 Alister McGrath, The NIV Bible Commentary: A One-volume Introduction to God's Word (London: Hodder & Stoughton, 1984), 154. 33 Clifford,[180][181] plotting to kill him, and pursuing him (v. 4). He is innocent (vv. 7, 13-14, 19). His enemies have falsely accused him of things or crimes that he does not know (vv. 11b, 21). They have mocked and ridiculed the psalmist publicly in a scornful manner (vv. 19-21). Therefore, he pleads for justice on the grounds that God's justice should prevail at all times (vv. 7-8; 11-12; 19-24). Justice is the general tenor of the psalm. The psalmist asks YHWH to set things right as the divine warrior, advocate, and judge because his glory and righteousness are at stake (vv. 9-10; 22-24; 28) if the suffering of the innocent continues in the hands of the wicked or the unrighteous. God's work of setting things right in the world (vv. 22-24, 27) will necessarily mean that God fights (vv. 1-10) and judges the wicked, hence, the military and courtroom imagery are understandable and appropriate. The psalmist is confident that if YHWH is to act as a judge, he would be declared righteous while his detractors would be found guilty and be humiliated and disgraced publicly. YHWH's greatness is seen in his pleasure to set things right for the suffering and the vulnerable thereby providing peace to his servants (v. 27). Therefore, the psalmist is not so much wishing his enemy to be cursed or to be punished severely but rather he is propelled by a desire for righteousness and justice to prevail with all the necessary consequences (see vv. 9-10; 22-24; 28).
The psalmist's prayer against the enemies is not a selfish, vengeful prayer. He does not have a vindictive spirit toward his enemies. The psalmist is not looking for his enemies' downfall for the sake of vengeance. Although he prayed at great length about his attackers' downfall, the object of the psalmist's rejoicing is not their downfall but YHWH's deliverance (v. 9). The focus of this psalm is not on personal revenge but on YHWH's deliverance. The occasion of the psalmist's thanksgiving (vv. 9-10; 18 and 28) is YHWH's deliverance. The psalmist vows to praise YHWH because he delivers his people from the oppressor (vv. 9-10, 27). YHWH's deliverance of the psalmist is the main theme of the whole psalm. The canonical context of Ps 35, Pss 35-41, also confirms this as the main theme.
Throughout Ps 35, the psalmist is also portrayed as not having a vindictive spirit. His past conduct is contrasted to that of his attackers. When his attackers were sick, he was very sympathetic. He wore sackcloth, fasted, prayed for them and mourned for them as if they were his own friends or relatives (vv. 13-14). In other words, the psalmist is shown to be like the New Testament believer-he loves his enemies as he loves himself, when they are sick, he prays and fasts for them as if they were his own nearest kin (cf. Matt 5:44; Luke 6:27-35). The psalmist emphasises his pure motives in a number of ways: • In verse 24a, the suppliant asks YHWH to judge him. Vindication comes not only when the enemies are the object of God's judgement, but also through the suppliant's own heart and motives.
will give thanks and praise YHWH in the great congregation (35:18) and he will speak of YHWH's righteousness and praise all day long (35:28).
The psalm encourages the followers YHWH who find themselves in a life-threatening situation like the psalmist's, to pray to YHWH, asking him to execute his justice as the divine warrior, advocate, and judge. Just like the psalmist, the followers of YHWH are to not to have a vindictive spirit towards their enemies, but they are to desire YHWH's righteousness and justice to prevail with all the necessary consequences such as deliverance for God's people and punishment for the wicked. This psalm informs the readers that YHWH delights in setting things right for the suffering and the vulnerable.