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Prayers in the Hebrew Bible
Boundaries, Intentions, and Theological Interfaces
Elaine A. Phillips
Introduction
We are embarking on an exploration of individualsā prayers as we encounter them in the Hebrew Bible. This venture invites us to pause with familiar biblical figures and listen again. As we do, our initial questions will be: what actually constitutes prayer? Does all second-person address to the God of heaven qualify as prayer, even if there is no perceived response? In addition, in the wealth of biblical narrative and poetry, we find a number of what we might label as failed attempts to communicate with God. What about those? Interwoven with these questions is the rich literary and theological fabric that lies inside whatever boundaries we draw.
Definition and BoundariesāāAre We Ever Not Praying?ā
Even with the matter of definition, a number of interrelated issues must be sorted through. The distinctions below are not intended to create discrete categories. They are simply a means of formulating with some degree of order the components of a possible definition.
Verbal
We turn first to the matter of Hebrew prayer vocabulary. In addition to the noun, tefillah (prayer), and its related cognates, we encounter darash (seek, inquire), āatar (entreat), shaāal (ask), yadah (thank), and barakh (bless). āCalling upon the Name of the Lordā and āX said to God . . . ā are also signals in narrative portions of Scripture. These are not, however, entirely sufficient to cover what happens in conjunction with wide-ranging conversations with God. Often lodged deeply in the brokenness of human experience, prayer bursts forth in emotionally charged circumstances that prompt crying out, summoning, pleading, and seeking Godās face. The supplicant often asked for favor or grace (tekhinnah and cognate forms). Some of these reach a desperation level well beyond āconversation.ā
Prayer may also include accusatory questions that emerge from doubt and fear in oneās wretched straits. āHow long, O Lord?ā is a familiar one, and it demanded a response. The divine Partner was occasionally called upon to āwake upā (Isa 51:9ā10) followed by pleas to āprotect, keep, guard, or deliverā (Ps 7:1ā6 [2ā7]). In dire circumstances, oaths and even curses might be uttered. Should these terms be caught in our vocabulary net or do they remain outside?
Beyond Verbal
To the verbal indicators of prayer, add physical involvementātears, loud inarticulate cries, kneeling, lifting up hands, and falling prostrate to the ground. Those who prayed sometimes turned to music, because music has the capacity to transport the human soul when the vocabulary fails (2 Kgs 3:9ā20). There are āsung prayersā beyond the boundaries of the recorded psalms. This foray into prayer vocabulary has already drawn us toward matters of form and motivation.
Form
In the psalms, we find praise and thanksgiving, confession and petition, pleas for deliverance and blessing, complaints, and laments, all of which have recognizable formal features. Does each of these shape our deeper understanding of the sovereign God to whom Israel directed its liturgy? At the least, having liturgical structures, especially for thanksgiving and blessing, is necessary to keep our prayers from being primarily in response to crises.
Among the characteristic forms, laments are worthy of special consideration because they juxtapose two apparently irreconcilable truthsāthe presumed utter trustworthiness of God alongside the devastating experience(s) of the one grieving. Further, there are those laments that say precious little about Godās faithfulness, and instead describe the heavy hand of God. The classic example is Ps 88, which is a microcosm of Job. The tragedy of human loss resonates through Davidās lament over Jonathan (2 Sam 1:17ā27). These anguished expressions prompted Goldingay to redefine the prayer of lament as outright protest. From there, it is a very short step to the uncertainty, fear, and anger that often underlie vows, oaths, and imprecations. Are these likewise lodged under the umbrella of prayer?
A further matter of form merits our consideration before turning to intentions and motives underlying biblical prayers. Our own prayers do not always arrive fully formulated. In fact, they are often feeble attempts bereft of substantial focus and shape other than self-centered grumbling. This is likewise true of the saints of the Hebrew Bible as they appealed to God in their straits. In sum, we might make a case for a rather wide range of vocabularies and forms.
Just as the section on āvocabularyā included non-verbal expressions, the accoutrements for prayer are noteworthy. Wearing sackcloth is sometimes associated with prayer (e.g., 1 Chr 21:16ā17; Ps 35:13; Dan 9:3; Jonah 3:5ā8). Prayer and fasting were occasionally conjoined (1 Sam 7:6; Ezra 9:3ā10:6). What did these accomplish toward the efficacy of that prayer? Rituals such as pouring out water (1 Sam 7:6) were also part of the solemn gathering. Could it be that more serious circumstances required more liturgical āvestmentā?
Intention: Call and Response
Godās people prayed because they were invited, in fact, commanded to do so. Even though the Israelites would be scattered because of their idolatry, God promised that when they returned to God, seeking him with all their heart, they would find him (De...