By Martin Ravndal Hauge
As opposed to conventional cultic and sociological interpretations of the 'I' Psalms, this unique learn stresses the 'I' as a literary determine. but however, the ancient curiosity of the normal types is retained, right here with emphasis on 'original' functionality and cause. there's a universal set of imperative motifs relating to the 'I'-figure, most simply discernible while pertaining to different types of locality. The 'I' is depicted in a sacred panorama of contrasting localities-'Sheol' and 'Temple' hooked up by means of the concept that of 'Way'. This motif constitution deploys an ideological language during which the 'I' determine is an embodiment of a spiritual paradigm, that attests a strategy of actualization and integration. The religiosity of those texts is of a paranormal personality, pointing to a couple spiritual perform of excessive own personality aimed toward adventure of a divine truth. without doubt the social situation of such event used to be one of the elite, yet a few texts trace at a potential 'democratization' of the non secular perform they portray.
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Additional info for Between Sheol and Temple: Motif Structure and Function in the I-Psalms (The Library of Hebrew Bible - Old Testament Studies)
11. Starting from the ancient translations, these verses have been objects to different shapings, especially vv. 7 and 8b. But the MT is understandable and reasonable as a rendering of poetic stereotypes. The transition from plural to singular from vv. 8a to b—usually corrected—corresponds to the transition from vv. 5 to 6. With the connection between 6a and the concluding 13b, it is more natural to suppose these transitions to reflect an artful composition than repeated editorial clumsiness. 2.
456; Gerstenberger, Bittende Mensch, p. 152 on the royal intercession. 2. Psalms 84 and 36: The Paradigm 39 Thus, both to Gerstenberger4 and Delekat,5 the prayer is decisive for the understanding of the psalm as a whole. Given the introductory invocation vv. 9-10 must express a concern of vital interest to the I: Yahweh God Zebaoth—hear my prayer! give ear, God of Jacob! God our Shield, look! behold the face of your anointed! 6 Framed by v. 8 on the triumphant entrance of the blessed, and v. 11 on staying in the temple as the sublime good, the prayer introduced by the I-forms of v.
Cf. especially the reference to Mowinckel, Salmeboken, p. 279. 59. For comparison cf. 12, especially as related to v. 11 as related to v. wfwia/i-sentences in indicative form referred to above. 12 has a corresponding introduction to a saying with a similar function. These forms could provide a background for the understanding of the similarly introduced Isa. 10-11. 60. Cf. also the concept of saddiq-hood connected to a special ritual examination and verdict with regard to the religious status of the cult seeker as part of special entrance rites; G.
Between Sheol and Temple: Motif Structure and Function in the I-Psalms (The Library of Hebrew Bible - Old Testament Studies) by Martin Ravndal Hauge