By Janet Smith
Airborne dirt and dust or Dew addresses the query of Israel's particular contribution to ideals approximately afterlife within the old close to East as hinted at in Psalm forty nine. airborne dirt and dust or Dew exhibits which different readings, from the literature of either old Israel and its neighbours, enriches our realizing not just of the psalm but in addition of Israel's constructing suggestions of sheol and redemption for the righteous.
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Additional info for Dust or Dew: Immortality in the Ancient Near East and in Psalm 49
The Elohistic collection (42–89) and the Davidic collections he places in the exilic era. Since he views all headings as later scribal additions, his era chart does not answer the question of which psalms he would assign to the tenth-century services under David, the alleged instigator of the music, and under Solomon. ”12 Gerald H. Wilson, in “The Shape of the Book of Psalms” (1992), rehearses the evidence for the deliberate editing and shaping of the five books of the Psalms such as author designation, genre, discontinuity of genre between books, and doxology.
Yby alw rqyb ~da Verse 20a In v. ’ For v. ” Raabe resolves the dilemma of vv. 13 and 21 by leaving the first stich as is. For the ‘b’ stich he calls upon the concept of ‘plurisignation’ or ‘antanaclasis’ wherein a repeated word of the same root has an intentional change in meaning. ’ v. 13 A human in splendor does not survive the night, but is like the beasts that perish (drawing from ‘survive the night’). v. 5 C. Lattey, SJ, analyzes two verses of our psalm in “A Note on Psalm xlix. 15–16” (1952).
145). From that verb came the title nābû, those who invoke the gods in prayer and blessing. Thus, although inscriptions and documents are not abundant in the ANE to describe and verify ancestor worship, there is enough material in each culture to ascertain that the ancestor cults were ubiquitous and similar, even from age to age. 27 Dust or Dew In 1986 Klaas Spronk published his dissertation Beatific Afterlife in Ancient Israel and the Ancient Near East in which he concludes that Israelite practice and belief was dependent on Ugaritic traditions, that beliefs about Baal and the rephaim were connected, and that the Israelite textual expressions regarding death and afterlife were intended to maintain a separation between those Canaanite ideas and monotheistic Yahwism.