Dr. Li first explained why Psalm 119 presents an interpretive problem. The longest psalm in the Psalter has generated scholarly debate about its genre and theology. Some scholars classify it as a wisdom psalm, specifically a Torah-wisdom psalm, due to its wisdom vocabulary and focus on Torah as a source of instruction. In contrast, other scholars, including Dr. Hermann Gunkel, categorize it as an individual complaint song, emphasizing its lament elements. Dr. Li noted that while one scholar has suggested the psalm integrates wisdom features with lament, this approach does not explain the connection between complaint and wisdom or why lament accompanies praise.
Building on this foundation, Dr. Li then turned to identifying trauma in Psalm 119. He defined trauma as a wound upon the mind or intense psychological crisis, typically resulting from exposure to war or disasters. Dr. Li found the most evident trauma in the Kaph strophe, where the speaker states that "the insolent have dug pitfalls for me" (v. 85), describes being "persecuted without cause" (v. 86), and reports that "they have almost made an end of me" (v. 87). The speaker's expressions of distress, including becoming "like a wineskin in the smoke" (v. 83) and asking "When will you comfort me?" (v. 82) indicate psychological crisis.
Furthermore, Dr. Li identified similar trauma descriptions throughout the psalm. The speaker mentions princes plotting against him (v. 23), the wicked laying snares (v. 110), and refers repeatedly to enemies, evildoers, and foes. Consequently, Dr. Li concluded that the speaker mentions trauma either directly or implicitly in most strophes of Psalm 119.
Following this, Dr. Li next presented his framework of post-traumatic reactions. He explained that trauma can produce both negative and positive responses, and these reactions may coexist in victims. Negative reactions include PTSD symptoms such as persistent negative beliefs, emotional states like fear and shame, and feelings of detachment. Conversely, positive reactions encompass post-traumatic growth, including spiritual change, stronger religious faith, and a better understanding of one's relationship with God.
Subsequently, Dr. Li applied this framework to Psalm 119. He identified negative post-traumatic reactions in the Kaph strophe, where the speaker expresses "my soul languishes for your salvation" (v. 81), "my eyes fail with watching for your promise" (v. 82), and "How long must your servant endure?" (v. 84). Throughout the psalm, Dr. Li found expressions of pain such as "My soul clings to the dust" and "my soul melts away for sorrow" (vv. 25, 28), detachment in "I live as an alien in the land" (v. 19), and shame in "turn away the disgrace that I dread" and "may I not be put to shame" (vv. 39, 40).
On the other hand, Dr. Li identified positive post-traumatic reactions in expressions of increased faith, such as "I will praise you with an upright heart" (v. 7), "with my whole heart I seek you" (v. 10), and "the LORD is my portion" (v. 57). He found the psalm's wisdom features in the speaker's meditation on God's law, commandments, and statutes, particularly in the well-known opening verses: "happy are those whose way is blameless, who walk in the law of the LORD" and "happy are those who keep his decrees, who seek him with their whole heart" (vv. 1-2). Dr. Li argued these statements represent post-traumatic reactions because meditation on God's law consistently follows traumatic events, as in "even though princes sit plotting against me, your servant will meditate on your statutes" (v. 23).
Moreover, Dr. Li argued that the wisdom statements in Psalm 119 represent post-traumatic growth in the form of spiritual change. He cited research showing intrinsic associations between wisdom and post-traumatic growth, noting that wisdom functions as both a process and an outcome of positive adaptation. In Psalm 119, Torah wisdom involves understanding the human relationship with God, making it a "personal way to God."
To illustrate this point, Dr. Li demonstrated how both reactions coexist in the psalm through verses that combine opposing elements: "this is my comfort in my distress" (v. 50), "my soul languishes for your salvation; I hope in your word" (v. 81), and "trouble and anguish have come upon me, but your commandments are my delight" (v. 143).
Finally, the presentation concluded with Dr. Li acknowledging criticism about applying modern psychological concepts to ancient texts. He responded that understanding of trauma and reactions to trauma are universal across cultures, making careful application to biblical texts appropriate.
