By Roger Tomes

The psalms within the Hebrew Bible have frequently been in comparison with the non secular texts of Mesopotamia, Egypt and Canaan. Roger Tomes indicates, during this incisive monograph, how the letters of the traditional close to East, from Mari, Amarna, Ugarit, Nimrud and Nineveh, are an both lucrative analogue. In them we discover suppliants, stuck in main issue occasions, beautiful to their rulers; they use a similar arguments to cajole them to behave because the psalmists of their appeals to God: protestations of innocence, confession of faults, grants of loyalty, descriptions of plight, attract the other's personal pursuits, direct reproaches and citation of the reproaches of enemies, and expressions of dependence. those are parallels that experience a lot to educate us in regards to the social place of the psalmists and their dating to the cult.

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'I have written to the king, my lord': Secular Analogies for the Psalms (Hebrew Bible Monographs 1)

The psalms within the Hebrew Bible have frequently been in comparison with the spiritual texts of Mesopotamia, Egypt and Canaan. Roger Tomes exhibits, during this incisive monograph, how the letters of the traditional close to East, from Mari, Amarna, Ugarit, Nimrud and Nineveh, are an both worthwhile analogue. In them we discover suppliants, stuck in predicament occasions, attractive to their rulers; they use an analogous arguments to cajole them to behave because the psalmists of their appeals to God: protestations of innocence, confession of faults, grants of loyalty, descriptions of plight, entice the other's personal pursuits, direct reproaches and citation of the reproaches of enemies, and expressions of dependence.

Extra resources for 'I have written to the king, my lord': Secular Analogies for the Psalms (Hebrew Bible Monographs 1)

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Ps. 2 Yahweh, my God, if I have done this, If my hands are stained with injustice, If I have done a bad turn to a friend, 1. Or, with LXX, ‘I love the beauty of your house’. 2. 7-8; Ps. 5-6; also 1 Sam. 17; J. Pedersen, Der Eid bei den Semiten (Studien zur Geschichte und Kultur des Islamischen Orients; Strasbourg: Trübner, 1914), pp. 26. 1 32 ‘I have written to the king, my lord’ Or let one who harassed me without cause go free, Then may the enemy pursue me and overtake me, Grind my life into the ground, And lay my honour in the dust.

341). 37. SAHG B 43, l. 11 (HPD, p. 44[a], p. 585). 38. SAHG B 14, l. 41 (HPD, p. 4[a], p. 242). 39. SAHG B 61, l. 67 (HPD, p. 27[b], p. 508). 40. Cf. the prayer of Kantuzilis, CTH 373; ANET, p. 400. 1 3. Protestations of Loyalty 41 The reason for confessing the sin of one’s forebears41 is here clearly seen to be lack of awareness of any serious sins of one’s own, just as confession of the sins of one’s youth42 and former iniquities43 indicate that the worshipper is not conscious of present or recent sins.

20-29; Oppenheim, Letters, No. 33 The writer of a letter to Esarhaddon (possibly Adad-šumu-usur)34 confesses to an offence, but there is no indication what it was: I committed a serious crime against the house of my lords. I (deserved) to be killed, not to be kept alive. Yet the king, my lord, had mercy on his dog (ABL 620 [SAA 16, No. 36], ll. 3-5). The Old Testament itself contains two or three instances of subjects confessing to the king that they have sinned against him (1 Sam. 28; 2 Sam. 14).

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