Between Sheol and Temple: Motif Structure and Function in by Martin Ravndal Hauge

Old Testament

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 nevertheless, the ancient curiosity of the conventional types is retained, right here with emphasis on 'original' functionality and reason. there's a universal set of valuable motifs relating to the 'I'-figure, most simply discernible whilst concerning different types of locality. The 'I' is depicted in a sacred panorama of contrasting localities-'Sheol' and 'Temple' hooked up through 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 technique of actualization and integration. The religiosity of those texts is of a paranormal personality, pointing to a few spiritual perform of excessive own personality geared toward event of a divine truth. without doubt the social place 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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Additional info for Between Sheol and Temple: Motif Structure and Function in the I-Psalms (The Library of Hebrew Bible - Old Testament Studies)

Example text

6a) corresponds to v. 8 by the miraculous journey from 'might' 'eel 'might' ending with the appearance 'eel God on Zion. In this way, v. 8 combines the parallel relationship to God and to temple in v. 6 in the image of temple entrance. The qualities of the ideal figure of v. 6 denoting inner and volitional acts of religious attitude correspond to a series of outer events of successful pilgrimage: the pilgrim at heart has realized his aspiration in a story of miracles. Verse 5 can be related to this motif development.

12 is related to the I-forms in vv. 9ff. The introductory ki links it to the preceding v. 11 which is similarly introduced. Followed by the Yahweh Zebaoth-element in v. 13, the verse concludes vv. 9-12. With this function, the element 'who walk in sincerity' corresponds to 'dwelling in the tents of evil' (v. 1 Ib) as stereotyped contrasts for the negative and positive ideals. As in Psalm 140, the I is related to two contrasted types of being. In Psalm 140, this contrast is expressed by the I, persecuted by his enemies, as related to two opposed groups of the righteous and the evil.

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. Only with regard to the qualification of the blessed in vv. 6 and 13b (cf. also 12b) can a more direct linkage be found by the motifs on the temple and the relationship to God. As he is described in vv. 2ff. and 11, the I certainly comes across as someone with 'highways in his heart'. That these self-descriptions not do represent sentimental outpourings, but an individual application of a religious ideal, is seen by the contrast of 'a day' and 'thousand' which prepare the contrasting of a humble relationship to the temple to 'dwelling in the tents of evil'.

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