# Perplexity AI on Albright's Ugaritic Psalm 68 ## Part One: Overview of Albright's thesis William F. Albright’s analysis of **Psalm 68** in his 1950 article focuses on its linguistic, structural, and historical uniqueness within Biblical Hebrew poetry. Here are the key aspects of his analysis, synthesized from the search results: ### 1. **Structural Fragmentation and Archaic Composition** - Albright argued that Psalm 68 is a compilation of **independent poetic fragments** ("incipits") rather than a unified composition[1](https://www.tyndalebulletin.org/article/27749-the-typological-expectation-of-psalm-68-and-its-application-in-ephesians-4-8.pdf)[6](https://journals.co.za/doi/10.10520/ejc-semlang_v48_n2_a5). This view stemmed from its abrupt thematic shifts and perceived lack of cohesion. - He identified **archaic linguistic features**, including rare words (e.g., _hapax legomena_) and Canaanite-style parallelism, which he linked to an early date of composition[5](https://janes.scholasticahq.com/article/2455-should-parallelistic-structure-be-used-as-evidence-for-an-early-dating-of-biblical-hebrew-poetry/attachment/6396.pdf). For example, parallels to Ugaritic poetry suggested shared Northwest Semitic literary traditions[4](https://epe.lac-bac.gc.ca/100/201/300/journal_hebrew/pdf/2012/article_177.pdf). ### 2. **Early Dating (13th–10th Century BCE)** - Albright placed Psalm 68 within his **Early Hebrew Poetry (EHP)** framework, dating it to the late 13th–late 10th century BCE[5](https://janes.scholasticahq.com/article/2455-should-parallelistic-structure-be-used-as-evidence-for-an-early-dating-of-biblical-hebrew-poetry/attachment/6396.pdf). This dating relied on: - **Divine epithets** (e.g., _rōkēb bāʿărāvôt_, "rider of the clouds"), which mirror Canaanite storm-god imagery[1](https://www.tyndalebulletin.org/article/27749-the-typological-expectation-of-psalm-68-and-its-application-in-ephesians-4-8.pdf)[4](https://epe.lac-bac.gc.ca/100/201/300/journal_hebrew/pdf/2012/article_177.pdf). - **Historical retrospection**, such as references to the Exodus and conquest period, aligning with Israel’s formative experiences[2](https://www.tyndalebulletin.org/article/30674-the-conquest-and-early-hebrew-poetry.pdf). ### 3. **Theological and Liturgical Significance** - The psalm’s **retrospective-prospective structure** (past victories → future temple-building) reflects a theology of divine kingship. Albright highlighted its focus on Yahweh’s ascension to Zion and reception of tribute, which he tied to early Israelite monotheistic development[1](https://www.tyndalebulletin.org/article/27749-the-typological-expectation-of-psalm-68-and-its-application-in-ephesians-4-8.pdf)[2](https://www.tyndalebulletin.org/article/30674-the-conquest-and-early-hebrew-poetry.pdf). - He interpreted phrases like _"lead out the prisoners"_ (v. 18) as symbolic of God’s cosmic victory, later reinterpreted in Ephesians 4:8[1](https://www.tyndalebulletin.org/article/27749-the-typological-expectation-of-psalm-68-and-its-application-in-ephesians-4-8.pdf). ### 4. **Scholarly Critique and Legacy** - While Albright’s **fragmentation theory** was influential, later scholars (e.g., Hossfeld, Zenger) challenged it, arguing for the psalm’s **literary integrity** based on its numerical patterns and thematic coherence[4](https://epe.lac-bac.gc.ca/100/201/300/journal_hebrew/pdf/2012/article_177.pdf)[6](https://journals.co.za/doi/10.10520/ejc-semlang_v48_n2_a5). - Modern linguistic analyses, such as Halliday’s functional framework, suggest Albright overstated the psalm’s disunity, noting cohesive devices like repeated motifs (e.g., divine procession, temple gifts)[6](https://journals.co.za/doi/10.10520/ejc-semlang_v48_n2_a5). ## Part Two: Details on the Hebrew/Ugaritic Terms ### Summary of Albright’s Key Claims |Aspect|Albright’s Analysis| |---|---| |**Structure**|Fragmentary compilation of older poetic lines[1](https://www.tyndalebulletin.org/article/27749-the-typological-expectation-of-psalm-68-and-its-application-in-ephesians-4-8.pdf)[6](https://journals.co.za/doi/10.10520/ejc-semlang_v48_n2_a5)| |**Date**|Late 13th–late 10th century BCE (Early Hebrew Poetry)[5](https://janes.scholasticahq.com/article/2455-should-parallelistic-structure-be-used-as-evidence-for-an-early-dating-of-biblical-hebrew-poetry/attachment/6396.pdf)| |**Language**|Archaic Hebrew with Canaanite/Ugaritic parallels[4](https://epe.lac-bac.gc.ca/100/201/300/journal_hebrew/pdf/2012/article_177.pdf)[5](https://janes.scholasticahq.com/article/2455-should-parallelistic-structure-be-used-as-evidence-for-an-early-dating-of-biblical-hebrew-poetry/attachment/6396.pdf)| |**Theology**|Links Israel’s early history to Yahweh’s cosmic kingship[1](https://www.tyndalebulletin.org/article/27749-the-typological-expectation-of-psalm-68-and-its-application-in-ephesians-4-8.pdf)[2](https://www.tyndalebulletin.org/article/30674-the-conquest-and-early-hebrew-poetry.pdf)| Albright’s work remains foundational for debates about the psalm’s origins, though subsequent scholarship has refined his conclusions[4](https://epe.lac-bac.gc.ca/100/201/300/journal_hebrew/pdf/2012/article_177.pdf)[6](https://journals.co.za/doi/10.10520/ejc-semlang_v48_n2_a5). William F. Albright identified several terms and features in **Psalm 68** as having Ugaritic parallels beyond the well-known _rōkēb bāʿărāvôt_ (“rider of the clouds”). Here’s a breakdown of the terms and scholarly responses: ### Key Ugaritic Terms and Features in Albright’s Analysis 1. **רוֹכֵב בָּעֲרָבוֹת (_rōkēb bāʿărāvôt_)** - Meaning: “Rider of the clouds” (Psalm 68:4). - Ugaritic Parallel: Directly corresponds to Baal’s epithet _rkb ʿrpt_ (“rider of the clouds”) in Ugaritic texts[4](https://library.biblicalarchaeology.org/article/texts-from-ugarit-solve-biblical-puzzles/)[6](https://www.bibleandscience.com/languages/ugaritic.htm). - Significance: Albright argued this title reflects shared Northwest Semitic storm-god imagery, later adapted to Yahweh’s monotheistic portrayal[4](https://library.biblicalarchaeology.org/article/texts-from-ugarit-solve-biblical-puzzles/)[6](https://www.bibleandscience.com/languages/ugaritic.htm). 2. **עֲרָבוֹת (_ʿărāvôt_)** - Meaning: Traditionally read as “deserts” but reinterpreted via Ugaritic _ʿrpt_ (“clouds”) to mean “skies” or “clouds”[4](https://library.biblicalarchaeology.org/article/texts-from-ugarit-solve-biblical-puzzles/). - Example: Psalm 68:33 (_rōkēb bîšmê šəmê-qedem_, “rider in the ancient heavens”) reinforces this celestial imagery[4](https://library.biblicalarchaeology.org/article/texts-from-ugarit-solve-biblical-puzzles/). 3. **Climactic Parallelism** - Structure: Albright identified verse patterns (e.g., vv. 8–9, 16, 23–25) mirroring Ugaritic poetry’s “staircase” style, where lines build incrementally[1](https://www.reddit.com/r/AcademicBiblical/comments/179tvvt/is_there_a_resource_to_show_the_dating_for_the/). - Example: > “The earth quaked; the heavens poured rain ... before God, the One of Sinai” (vv. 8–9)[1](https://www.reddit.com/r/AcademicBiblical/comments/179tvvt/is_there_a_resource_to_show_the_dating_for_the/). 4. **כּוֹשָׁרוֹת (_kōšārôt_)** - Context: In Psalm 68:7, _môṣîʾ ʾăsîrîm bakkōšārôt_ (“who leads out prisoners with skill”). - Ugaritic Link: Albright connected _kōšārôt_ to Ugaritic _ktrt_, interpreted as divine midwives or fertility goddesses[2](https://janes.scholasticahq.com/article/2208-psalm-68-7-revisited/attachment/6149.pdf)[5](https://psalms.scriptura.org/w/Psalm_68_Verse-by-Verse). - Debate: Scholars like Margulis and Lichtenstein contested this, arguing _ktrt_ refers to “skill” or “success” rather than deities[2](https://janes.scholasticahq.com/article/2208-psalm-68-7-revisited/attachment/6149.pdf). 5. **חַשְׁמַנִּים (_ḥašmannîm_)** - Context: In Psalm 68:31 (MT), interpreted as “nobles” or “envoys.” - Albright’s View: Derived from Ugaritic _ḥšmnu_, meaning “red cloth” or “dyed fabric,” symbolizing tribute[5](https://psalms.scriptura.org/w/Psalm_68_Verse-by-Verse). - Critique: Later scholars found no direct Ugaritic attestation of _ḥšmnu_, favoring alternative readings[5](https://psalms.scriptura.org/w/Psalm_68_Verse-by-Verse). ### Scholarly Responses to Albright’s Ugaritic Claims |Term/Feature|Albright’s Position|Critiques| |---|---|---| |**רוכב בערבות**|Direct borrowing from Baal epithets|Accepted widely as a clear Ugaritic parallel[4](https://library.biblicalarchaeology.org/article/texts-from-ugarit-solve-biblical-puzzles/)[6](https://www.bibleandscience.com/languages/ugaritic.htm)| |**Climactic Parallelism**|Evidence of early composition (13th–10th BCE)|Mowinckel and Gray questioned methodology, noting late Hebrew examples[1](https://www.reddit.com/r/AcademicBiblical/comments/179tvvt/is_there_a_resource_to_show_the_dating_for_the/)| |**כושרות**|Linked to Ugaritic divine midwives|Margulis reanalyzed as matrimonial context; Lichtenstein emphasized human “skill”[2](https://janes.scholasticahq.com/article/2208-psalm-68-7-revisited/attachment/6149.pdf)| |**Scriptio Defectiva**|Archaic spelling (pre-900 BCE)|Gray noted late Hebrew/Qumran texts also use defective spelling[1](https://www.reddit.com/r/AcademicBiblical/comments/179tvvt/is_there_a_resource_to_show_the_dating_for_the/)| ### Legacy and Modern Consensus - Albright’s Ugaritic parallels remain foundational but are now contextualized within broader Northwest Semitic literary traditions. - Terms like _rōkēb bāʿărāvôt_ are universally accepted as Ugaritic borrowings, while others (e.g., _kōšārôt_) remain debated[2](https://janes.scholasticahq.com/article/2208-psalm-68-7-revisited/attachment/6149.pdf)[4](https://library.biblicalarchaeology.org/article/texts-from-ugarit-solve-biblical-puzzles/). - Later analyses (e.g., Halliday) emphasize the psalm’s cohesion, challenging Albright’s fragmentation theory[1](https://www.reddit.com/r/AcademicBiblical/comments/179tvvt/is_there_a_resource_to_show_the_dating_for_the/).