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Additional info for The Conflict of Faith and Experience in the Psalms: A Form-Critical and Theological Study (JSOT Supplement Series 52 )

Example text

2-4), thus making apparent Yahweh's about-face. The forefathers knew his 'favor' (v. 4) and so experienced victory, but this generation lives under his 'rejection' (v. 10; cf. v. 24), which spells defeat. Formerly 'the light of his face' (v. 4) led to triumph, but now the 'hiding of his face' (v. 25) yields failure. In the past, Yahweh put the enemy to shame (v. 8), but now the people are subjected to this treatment (vv. 10, 14-17). Instead of 'dispossessing' (vv. 3, 4) the nations, he now 'sells Israel over' ( vv.

In Ps. 13, the lament is not permitted to have the last word but must instead yield to confidence and praise. In spite of the psalmist's opening sense of betrayal, he ends on a note of trust. Progression is certainly an element in psalmody, but this need not entail abandonment of what has preceded. While the motifs are picked up in a certain order, they need not replace what preceded—they may simply be assembled into the whole. These lines, which analytically perceived appear to move simply from one to the next, may in psalmic poetry reflect the same 'simultaneous interpenetration' as Nowottny's example, the flower in the jug.

3), substantiates the previous request that Yahweh not allow his wrath to gain the upper hand in his chastisement (v. 2). Its subordination to this petition ('D; no other 'God-lament' begins in this way) shows that it is stated to prevent any intensification in the psalmist's suffering, not to rebuke God for his affliction as such. The following verses make clear that Yahweh's action is just. The parallelism of v. 4 indicates that his anger is due to the psalmist's sin. Verses 5-6 speak of the sin itself as the cause of suffering.

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