The centrality of individual petitions in temple rituals: Hannah, Solomon, and first-person psalms
The centrality of individual petition in ritual practice in the Hebrew Bible is rarely recognized. This article draws connections between legislation for the well-being sacrifice (זבח שלמים; Lev. 3; 7.11–36) and individual petitions as presented in biblical narratives and psalms. Hannah’s successfu...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Sage
2024
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| In: |
Journal for the study of the Old Testament
Year: 2024, Volume: 48, Issue: 4, Pages: 513-538 |
| Further subjects: | B
Psalms
B First Temple B 1 Kings 8 B Lament B well-being offering B Rhetoric B Penitence B Sacrifice B Petition B Prayer |
| Online Access: |
Volltext (kostenfrei) |
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| 520 | |a The centrality of individual petition in ritual practice in the Hebrew Bible is rarely recognized. This article draws connections between legislation for the well-being sacrifice (זבח שלמים; Lev. 3; 7.11–36) and individual petitions as presented in biblical narratives and psalms. Hannah’s successful petition for a son (1 Sam. 1.1–2.10) illustrates the petition process and the stakes. Solomon’s dedication of the Temple (1 Kgs. 8) further details the process and authorizes seven types of petitions with equal provision for individuals vs. the nation and for sin-based vs. inexplicable crises. Of these, inexplicable crises faced by individuals are literally the most central. Hannah’s crisis is of this type. The types authorized for individuals are reflected in numerous first-person psalms, which also make frequent use of the terminology of well-being offerings. Individual petition provides for an ongoing oral interaction with a God who is perceived as open to persuasion in a public space where an individual’s social status may also be negotiated. | ||
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