Download Biblical Prose Prayer: As a Window to the Popular Religion by Moshe Greenberg PDF

By Moshe Greenberg

The Psalms are the simplest identified and most generally used prayer texts of the Bible. however the prayers of the Israelite took one other shape: the prose prayers that we discover embedded in biblical narrative. Prose prayer was once spoken by means of individuals of all ranks. female and male, Israelite and foreigner, all loved equivalent entry to God. The pervasiveness and spontaneity of this prayer, self reliant because it used to be of the constitution and taboos of formal worship, became it right into a criterion for sincerity either in relatives with God and in these between human beings.Greenberg unearths during this wealthy lifetime of inner most prayer a environment for the excessive non secular ideas--and the scathing critique of worship--that characterised the "genius" of the prophets of the 8th and 9th centuries B.C. His compact and masterful research, initially the 1981-1982 Taubman Lectures at Berkeley, indicates a proof for the exceptional democratization of worship in post-biblical Judaism.

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Example text

Such a procedure accords perfectly with the personal conception of God in the Scriptures; the only analogy available for intercourse with him was the human­personal.  To be sure, we must reckon with literary shaping of speech in both cases; but having made such allowance, the simplicity and manifest functionality of the patterns of speech and prayer encourage belief that in the embedded prayers we have as faithful a correspondence as we might wish to the form and practice of everyday, nonprofessional, extemporized verbal worship in ancient Israel.

Since extemporized prayer puts no store by a prescribed wording, the basis of its acceptance by God—of God's being touched by it—must be the sincerity of the professions made by the pray­er.  3 We have arrived at what is perhaps the most significant consequence of the fact that in ancient Israel anyone could pray and be heard.  the affliction of his heart] (1 Kings 8:38). ): It shall come to pass afterward, That I will pour out my spirit upon all flesh; Your sons and your daughters shall prophesy; Your old men shall dream dreams, And your young men shall see visions.

26:21): Page 25 confession: I have sinned: petition: return, my son David, motivation­renunciation: for I shall not harm you again, inasmuch as my life was precious in your eyes today. acknowledgment of folly: Surely I have acted foolishly and erred very gravely!  Saul Page 26 asks David to return to his post at the court, and calls David "my son" to underline his rekindled affection toward him.  Saul adds conviction to his renunciation by spelling out David's right to it: he seals, as it were, his promise to David by acknowledging that David earned it when he refrained from harming Saul though he might have done so with impunity.

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