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 however, the old curiosity of the conventional versions is retained, right here with emphasis on 'original' functionality and rationale. there's a universal set of principal 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 by way of the idea that of 'Way'. This motif constitution deploys an ideological language during which the 'I' determine is an embodiment of a non secular paradigm, that attests a strategy of actualization and integration. The religiosity of those texts is of a magical personality, pointing to a few non secular perform of severe own personality geared toward adventure of a divine truth. without doubt the social place of such event used to be 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)
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. 72. The concepts involved do not only refer to religious ideals of abstract nature, but also to concrete representatives for the ideal figure.
12. With special emphasis on the priestly group, Schmidt, Psalmen, p. 159; Weiser, Psalmen, p. 386; McCullough, Psalms, p. 454; M. Dahood, Psalms II. 51100 (AB; New York: Doubleday, 1968), p. 278; Goulder, Sons ofKorah,p. 42; Croft, The Identity of the Individual, p. 173; the king in addition to the priests, Mowinckel, Salmeboken, p. 182; Johnson, Sacral Kingship, p. 103; or the group of the saddiqim added to the priests Kraus, Psalmen, p. 584. To Gunkel, Psalmen, p. 369, the elect group, contrasted with the I, consists of those able to visit the temple regularly.
14. 25 Staying in the temple, praising God, represents the model 'good fate'. But through the meticulous vv. 2-4 and introducing the following beatitude with related temple motifs, it is difficult to understand 5a to refer to a critical situation! 23. In addition, the motif of temple dwelling also formally links the introductory I-forms, vv. , to the beatitude, the former ending with the imagery of the swallow as the lucky 'temple-dweller'. The relationship of v. 5 as a comprehensive motif application and vv.