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By John Hilber

Doubts concerning the contribution of cult-prophetic speech to psalmody stay in debate. Psalms containing first-person divine speech convey quite a few positive aspects and recommend lifestyles settings that agree to real prophetic speech. substitute motives lack related examples exterior to psalms. nevertheless, Assyrian cultic prophecies parallel the features of prophetic speech present in psalms. The Assyrian resources help attainable composition and function situations that conquer objections raised opposed to the compatibility of actual prophecy with psalmody. A version of cultic prophecy is still the simplest reason for the starting place of psalms containing first-person divine speech.

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Van Seters (2000: 86) likens the collection strategy of Assyrian oracles to the process behind Isaiah 7-8 or Jeremiah's account of the final days of Judah. In similar fashion, Petersen (2000: 43) suggests parallels with collected oracles in Amos 1-2 or woe oracles in Isaiah. Laato (1996: 205-06) notes the following corresponding themes in OT prophetic literature and Assyrian texts: 1) religious criticism of kings; 2) prophecy addressed to the community; and 3) covenant ideology. These "form-historical frames," he concludes, suggest that "OT prophetic literature is rooted in the historical practice of prophecy in ancient Israel".

D. Eerdmans (1947: 142), W. C. Klein (1963: 802) and Booij (1978: 52) questioned the existence of cult prophets based upon the scarcity of legislation regulating the prophetic office relative to the vast literature addressing the responsibilities and support of priests. ) associated with the Levites, then stipendiary issues are addressed to the extent that they are related to the Levites. 29 It could be argued that the actual residents were only sons of the "man of God", and therefore, not prophets themselves (taking "man of God" in apposition to the name Hanan; otherwise, if "man of God" is appositional to "Jigdaliah", they are even further removed as grandsons).

Because a prophet depended on Yahweh's revelation, it is questionable whether such a model is compatible with the agenda-bound performance necessitated by Mowinckel's model and official worship (Booij 1978: 50-51). Even more difficult for Booij is the manner in which oracles are integrated into the psalm as a whole. Such integrated unity precludes the possibility that they resulted from spontaneous prophetic speech as imagined by Mowinckel. One could imagine a revelation received before the gathering and assimilated into song before performance; but, in his view, this hypothesis creates the phenomenon being sought (Booij 1978: 52).

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