Psalm 132, a text from the later pre-exilic time, is about the well-being of Zion and its faithful. This well-being, essentially David’s, is grounded on the presence of YHWH in Zion. It is realized when YHWH looks friendly upon the Davidic king. The first part of the psalm (vv. 1-10) asks for this favour on the strength of David’s hardships to find for his God a place to dwell. The second part (vv. 11- 18) is an answer to the first. The psalm is an introit-song, composed for the festival of Sukkoth. Expressing notions that remained important to the religious community, it was reintroduced after the exile to be used at the same festival.
This study of the enigmatic phrase K1d:@b;(a tla@pit@-l)e (amo#$li tw$xw%tup; K1yney('w: “and your eyes open to listen to the prayer of your servant” (Neh 1,6) utilizes an interdisciplinary approach involving insights from linguistic pragmatics and ritual theory. We will begin with a brief review of the history of interpretation of this phrase. Particular attention will then be given to elements of ritual theory, such as trigger point, ritual language, time, place, sequence, etc. Finally, we will examine the pragmatic context, discourse, and conversational strategies involved with this phrase.
In DnLXX-Th 3,40 (17), the formula that the french liturgy translates by trouve grâce devant toi ('as to please You') and that Jerome translates by ut placeat tibi is an enigma. The Greek versions offer a problematic text. As it has long been recognized, they presuppose a Hebrew Vorlage which is difficult to construe as an optative form. Instead, it should be construed as a determination or clarification of the principal clause (Joüon-Muraoka § 123r).