![]() References to Rahab and northern mountains like Tabor and Hermon indicate the influence of an older Canaanitic religion. Heaven is seen as the abode of God from where He rules the cosmos. This stanza differs from the other two stanzas of the poem with regard to the terms and geographical references used. The fifth strophe (15–18) blesses those who rejoice in God’s name. The fourth (verse 14) eulogises God’s righteousness. The third (9–13) praises God as Creator of heaven and earth. The second strophe (5–8) proclaims God’s superior position. The first strophe (1–2) serves as an introduction and deals with God’s loyalty. Its subject is the Lord of heaven, the Creator of the universe. The first stanza (1–2 and 5–18) is composed in the form of a hymn or song. This is a technique to lead the reader to link the content of the first stanza to that of the second one. The rest of stanza two (19–37) is then presented and followed by the third stanza (38–51). Then follows the rest of the first stanza (5–18). The first strophe of stanza one (1–2) is directly followed by the first strophe of stanza two (3–4). The first stanza is linked to the second through an interchange of their first strophes. An unknown redactor added an introduction (“A maskil of Ethan”) and a doxology (“Praise be to the Lord)” in verse 52. The third stanza (verses 89:38–51) comprises three strophes. ![]() The second stanza can be found from 89:3–4 and 19–37, which both end with the word “Selah”. In the New International Version, 89:1–2 and 5–18 represent the first stanza. There are three stanzas in the poem of Psalm 89. The different strophes are linked together to form a stanza. The stiches are placed parallel to each other to form a strophe with a central idea. In Hebrew poetry a composition comprises strophes and stiches. The intertextuality in Psalm 89 can be demonstrated by an analysis of the poetical structure of the psalm. Psalm 89 is found in the third book of psalms. These interact with the world of the writer, leading to a new construction. A text can take the form of words or even symbols. Intertextuality is a process in which existing texts are used to create new compositions. This psalm was composed by way of dynamic intertextuality. However, some traces can be found in Psalm 89. We can only theorise about the different stages. It consists of different types of literature from different stages in history. The Bible that Christians read is a multi-layered document. Shares 0 Facebook 0 Tweet 0 Pin 0 Print 0 Email 0 LinkedIn 0
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