By Martin Ravndal Hauge
As opposed to conventional cultic and sociological interpretations of the 'I' Psalms, this unique examine stresses the 'I' as a literary determine. but however, the ancient curiosity of the conventional types is retained, the following with emphasis on 'original' functionality and reason. there's a universal set of valuable motifs regarding the 'I'-figure, most simply discernible whilst bearing on different types of locality. The 'I' is depicted in a sacred panorama of contrasting localities-'Sheol' and 'Temple' hooked up by way of the idea that of 'Way'. This motif constitution deploys an ideological language within which the 'I' determine is an embodiment of a non secular paradigm, that attests a means of actualization and integration. The religiosity of those texts is of a paranormal personality, pointing to a few non secular perform of severe own personality aimed toward adventure of a divine truth. doubtless the social situation of such event 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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Extra resources for Between Sheol and Temple: Motif Structure and Function in the I-Psalms (The Library of Hebrew Bible - Old Testament Studies)
Kraus, Psalmen, pp. 928-29 with separation between 'older' and 'younger' laments, the conflict accordingly related to original social categories of 'Anklage und Verfolgung', in younger texts related to religious categories of 'Veifiihrung' connected with law observance; cf. also p. 851. For the texts analysed below, this distinction seems rather speculative. Chapter 2 PSALMS 84 AND 36: THE PARADIGM For the composition of Psalm 140, we found the relationship of I-forms to third-person forms to be important.
M. Barstad, A Way in the Wilderness. The 'Second Exodus' in the Message of Second Isaiah (JSS Monograph 12; Manchester: Manchester University Press, 1989), pp. 21-36, who opposes the category of 'Exodus' and 'Exodus tradition' for the automatic labelling of such phenomena. Based especially on Ps. 33ff. (pp. 27-28), ancient Canaanite creation mythology is seen as the background for Deutero-Isaiah's use of Water in the Desert—the motifs seen as 'purely metaphorical' language (p. 37). On the other hand, a number of usages connects these and parallel motif types (cf.
Who equates it with yom-tob as a technical expression for 'feast day'. But the similar elliptical construction tdb-me'at with the preposition min (Ps. 16-17) supports the traditional understanding of the first sentence of v. 11 as a stereotyped saying. Here the elliptical form prepares the more concrete following statement in v. 11. 46 Between Sheol and Temple blessed dwellers vv. 5-8. 13-14, the blessed fate of vv. 5-8 depends on divine intervention, here connected with the miraculous journey.