By Martin Ravndal Hauge
As opposed to conventional cultic and sociological interpretations of the 'I' Psalms, this unique research stresses the 'I' as a literary determine. but nonetheless, the ancient curiosity of the normal versions is retained, the following with emphasis on 'original' functionality and cause. there's a universal set of critical motifs on the topic of the 'I'-figure, most simply discernible whilst pertaining to different types of locality. The 'I' is depicted in a sacred panorama of contrasting localities-'Sheol' and 'Temple' attached through the idea 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 magical personality, pointing to a couple non secular perform of excessive own personality aimed toward adventure of a divine fact. without doubt the social position of such adventure was once one of the elite, yet a few texts trace at a potential 'democratization' of the spiritual 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)
G. R. Johnson, Sacral Kingship in Ancient Israel (Cardiff: University of Wales Press, 1967), pp. 104-105; Kraus, Psalmen, pp. 585-86. Or the prayers can be seen as later additions, Gunkel, Psalmen, pp. 369-97; McCullough, Psalms, p. 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!
The blessed fate of the righteous must also be relevant for the You. On the other hand, the address as admonishment demonstrates that inclusion into the group of the righteous cannot be taken for granted. This is illustrated by the narrative of Gen. 16ff. 73 And the statements are related to a concrete situation with regard to the cities' fate. But to find concrete representatives for the ideological figure of vv. 23-2574 is obviously quite another matter. 1)—the rarity surprising in a series of stories given to the fathers as paradigmatic figures—could suggest that the religious qualification of saddiq is reserved for extraordinary phenomena.
It is natural to relate the difference to vv. 23, 25 as allusions to given sayings, while v. 24 represents the concrete application. 1. Psalm 140: Introduction 37 In this way, the third-person statements on the fate of the righteous as related to the crisis of the I in Psalm 140, to an admonished you, and to concrete figures in the Genesis narratives, form parallel applications of the concept of the righteous. Also, the applications of Gen. 1 provide an immediate illustration of the significance of the concept for the fate of those qualified: the saddiq is spared from being killed by the divine judge.