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Full Description
Despite extensive study of the poetic features of Psalm 119, the conceptions it advocates and its contribution to developing Judaism have not been well understood; indeed some scholars have dismissed the psalm as containing little more than wearisome repetition. Reynolds distinguishes between the psalmist and the speaker within the psalm. The psalmist portrays the speaker as an exemplary Torah student and thereby promotes the contemplation of Torah as a facet of ethical instruction. Using this new perspective, Reynolds contributes a fresh and coherent understanding of the ideas in Psalm 119. He explains the function of its length and highlights its emphasis on Torah study that became axiomatic in Rabbinic Judaism.
Contents
Acknowledgments
Abbreviations
Translation
Chapter One Introduction
1.1. Introduction
1.2. Poetics
1.2.1. The Relationship between Form and Function
1.2.2. Structure or Progression in Addition to the Acrostic Form
1.3. Genre
1.3.1. A Lament Psalm?
1.3.2. A Wisdom Psalm?
1.3.3. A Torah Psalm?
1.3.4. An Anthological Psalm?
1.3.5. Conclusion
Chapter Two The Use of Traditional Religious Language
2.1. Introduction
2.2. The Language of Piety
2.2.1. Clinging to Torah—דבק
2.2.2. Trusting in Torah—בטח
2.2.3. Hoping in Torah—יחל
2.2.4. Believing in Torah—אמן
2.2.5. Loving Torah—אהב
2.2.6. Fearing Torah—ירא
2.2.7. Seeking Torah—דרש
2.2.8. Setting Torah Before Me
2.2.9. Raising My Hands to Torah
2.3. The Language of Lament
2.3.1. Petitions
2.3.2. Enemies
2.3.3. Claims of Innocence
2.3.4. Adaptations
2.4. The Language of Wisdom Literature
2.4.1. Locutions Borrowed from Wisdom Literature
2.4.2. Metaphors and Motifs that are Characteristic of Wisdom Literature
Chapter Three The Exemplary Torah Student
3.1. Introduction
3.2. Exemplary Types
3.2.1. The Righteous in Psalms
3.2.2. David
3.2.3. Exemplary Women in Proverbs
3.2.4. The Wise in Proverbs
3.2.5. The Suasive Force of Exemplary Types
3.3. The Portrayal of the Exemplary Torah Student—Its Construction
3.3.1. The Introductory Function of Verses 1-3
3.3.2. The Use of First-person Language
3.3.3. The Language of Devotion
3.3.3.1. Adverbial Phrases
3.3.3.2. Verbs of Emotion
3.3.3.3. The Speaker's Relationship with God
3.3.4. The Language of Distress
3.3.4.1. Repeated Petitions
3.3.4.2. Enemies as a Foil
3.3.4.3. The Speaker's Longing for Torah
3.3.5. The Language of Character Formation
3.3.6. Inconsistencies in the Portrayal
3.3.7. The Portrayal of Settings
3.3.8. Repetition
3.4. The Portrayal of the Exemplary Torah Student—Its Suasive Force
3.4.1. Advantages and Benefits of Torah Observance
3.4.2. A Secondary Function of Traditional Religious Language
3.4.3. The Suasive Force of Logical Gaps
Chapter Four The Concept of Torah
4.1. Introduction
4.2. What Psalm 119 Expresses
4.2.1. The Torah Terms
4.2.1.1. Excursus—עדות
4.2.1.2. Instantiations and an Abstract Concept
4.2.1.3. Interchangeable Usage?
4.2.1.4. "According to Your Word"— כדברך
4.2.1.5. "Word"— אמרה
4.2.1.6. "Regulations"— משפטים
4.2.2. Attributes of Torah
4.2.3. Torah Study
4.3. What Psalm 119 Does Not Express
4.3.1. Concepts that are Avoided
4.3.2. The Relationship Between Torah and Wisdom
4.3.3. Torah as a Hypostasis?
4.4. A Concept that is Greater than the Sum of the Parts
4.4.1. Definition
4.4.2. Evidence that the Concept is Greater than the Sum of the Parts
Chapter Five Psalm 119 in Context
5.1. Introduction
5.2. The Place of Psalm 119 in the Psalter
5.2.1. The Problem of Integrating Psalm 119 into the Structure of the Psalter
5.2.2. The Frequency and Placement of the Theme of Torah in the Psalter
5.2.3. Zenger's Proposal
5.2.4. Psalm 119's Contribution to the Theology of the Psalter
5.3. The Place of Psalm 119 in the Hebrew Bible
5.4. The Place of Psalm 119 in Developing Judaism
Conclusion
Commentary
Bibliography
Index of References
Author Index
Subject Index
