By Anneli Aejmelaeus, Ludwig Schmidt
Anneli Aejmelaeus" examine (pp. 1-117) makes a speciality of the prayer section of the person criticism psalms. ranging from the Gunkel-Begrich research of style, she concentrates at the significant prayer and its particular features in those psalms. the writer reveals a inventory repertory for the psalm culture, together with many stereotyped expressions and using traditional language. This traditional language of prayers, she thinks, helps Robert Culley’s argument that psalms have been initially composed orally.
Ludwig Schmidt's monograph at the Joseph tale (pp. 121-295) is maybe doomed to oblivion by way of its placement because the moment paintings during this quantity, and that destiny isn't altogether undeserved. it truly is one other technical workout in German biblical scholarship that seeks to assemble within the culture of severe paintings at the Pentateuch and the Joseph tale. even if this is often obvious as growth from the perspective of redaction feedback and culture heritage, it definitely bargains little within the means of literary feedback or perception. One wonders why a latest exegete may hire the adjective “literary” for a research reminiscent of this. the reply needs to lie within the rather insulated and remoted personality and atmosphere of a lot of German scholarship.
There is a global of German exegetical studying to be present in this learn, however it is a truly constrained global. Schmidt dissects the Joseph tale with a ancient knife. the ensuing research isn't really “literary” since it doesn't concentrate on language and tale as old realities of their personal correct. it isn't deconstructive since it cuts up the textual content which will reassemble a putative old entity. it truly is easily extra of the usual factor.
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Additional info for The Traditional Prayer in the Psalms / Literarische Studien zur Josephsgeschichte
Within the psalms petitions studied in the present work we come across a semantically related expression "irtJa/mna in Ps 31:3, 69:18, 102:3, 143:7. This form should not, however, be mistaken for the imperative, although the outward appearance is indistinguishable, 118 but 113 Bauer-Leander, 306, understand the Κ. ΠΒΠΧ as a dialect form of the imperative. Gunkel-Begrich 1933, 219-220. 1,s BHS gives in the apparatus a conjecture for 'V 3®Π' in Ps 40:18 according to Ps 70: 6: »melius '^"ΠΒΙΠ«. The conjecture makes the two verses almost equal.
20 note 42. 1,2 See particularly Gamper 1966; Gemser VT Suppl III (I960), 120-137. 113 '33Π3 '303 nans 'Jlpn Si 39 26:2,(139:23) 26:2 26:2 (139:23) (139:23 bis) In the case of Ps 26, one of the verbs used η υ is primarily connected with the work of a goldsmith, so that the metaphor is not purely judicial here, either. The wider context in Ps 139, on the other hand, is characterized by devotion and confidence in Yahweh rather than judicial images. 9 »Hasten to my aid«, »turn to me« One of the recurring imperative petitions which Gunkel lists among the most typical is Πϊηη »hasten«,114 one of the few petitions asking Yahweh to draw nearer for the benefit of the supplicant.
In addition to these, there are in the psalms some forty imperative petitions which pray for the destruction of or injury to the enemy. But the list of these petitions contains few repeated occurrences of a verb. In other words, the petitions against the enemy do not reveal stereotyped petitions comparable to the groups discussed above. 132 The wrath of Yahweh is invoked twice: Ps 69:25 "|ayt on'^y—|D® »pour out your indignation upon them«, Ps (79:6) D'UrrV» ηΐΐηπ 135? »pour out your wrath over the nations«.