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 historic curiosity of the conventional types is retained, right here with emphasis on 'original' functionality and reason. there's a universal set of primary motifs concerning the 'I'-figure, most simply discernible while concerning different types of locality. The 'I' is depicted in a sacred panorama of contrasting localities-'Sheol' and 'Temple' attached by means of the concept that of 'Way'. This motif constitution deploys an ideological language within 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 few spiritual perform of extreme own personality geared toward adventure 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 non secular perform they portray.
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The aim of this paintings is to figure out where of the booklet of Ezekiel within the background of the Hebrew language, particularly in courting to the canonical books of the Hebrew Bible. The Hebrew of Ezekiel comprises grammatical and lexical gains which are attribute of the postexilic and postbiblical sessions, and will therefore be unique from prior Hebrew works of the classical interval.
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14 can be related to v. 12 as a contrast statement on the negative fate of the evil. Formally the two verses correspond, with qualifying nouns dominant in the sentence construction. The first sentence of v. 12a especially, with the qualifying noun as subject, is stylistically close to v. 14. Equally stressed, 'man of tongue' and 'man of violence' correspond to the 'righteous' and 'upright'. The two verses are linked by their formal relationship to their context. Both verses represent a formal rupture with regard to the preceding sentences.
16ff. are good illustrations. In the two psalms, different types of admonishments in the second person are related to third-person statements on the blessed fate of the positive group. The relationship clearly presupposes some connection between the admonished you and the positive group. 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.
13-14). This is most clearly seen in v. 12 bridging the I-forms and the beatitudes, with the statements about Yahweh's acts with regard to the 'walkers' cited as a motivation for the I's choice of orientation. With this background, vv. 2-4 represent an individual application of the religious ideal, with the I as confessor as the actualization of the model figure. This does not mean that we should disregard the aspects of subjective feeling expressed in these very moving sentences. On the contrary, as described in these powerful verses the I represents a truly remarkable figure of religious experience and feeling.