title: Liturgical theology of psalm 120 (121)
metadata.name: dc.contributor.author
metadata.value: Pikovskiy, Iriney (hieromonk)
metadata.lang: -
metadata.name: dc.date.accessioned
metadata.value: 2021-08-27T10:29:47Z
metadata.lang: -
metadata.name: dc.date.available
metadata.value: 2021-08-27T10:29:47Z
metadata.lang: -
metadata.name: dc.date.issued
metadata.value: 2021-06
metadata.lang: -
metadata.name: dc.identifier.citation
metadata.value: Pikovskiy I. V. Liturgical theology of psalm 120 (121). Issues of Theology, 2021, vol. 3, no. 2, pp. 159–176.
metadata.lang: en_GB
metadata.name: dc.identifier.other
metadata.value: https://doi.org/10.21638/spbu28.2021.203
metadata.lang: -
metadata.name: dc.identifier.uri
metadata.value: http://hdl.handle.net/11701/32993
metadata.lang: -
metadata.name: dc.description.abstract
metadata.value: The Songs of Ascents (Psalms 120–134) can be understood as the songs of the pilgrims,
  historically associated with Sion and symbolically with man’s journey along
  the road of life. Included in this collection psalm 120 (121) is rather short and does
  not contain references to historical events of the past. This is why probably it was left
  without attention in Russian biblical studies. In foreign studies, this poem is often
  interpreted as a private song of a pilgrim leaving his home, written in the form of a
  dialogue between father and son (Bob Becking, Arthur Weiser, Klaus Seibold). Following
  Sigmund Mouvenkel, Hans-Joachim Kraus and Marina Manatti, the author
  of this article suggests a liturgical approach to the analysis of the psalm 120 (121).
  The poem contains a rhetorical question from a pilgrim (v. 1), a priest’s answer
  (v. 2) and words of consolation (v. 3–8). The theology of the psalm focuses the
  reader’s attention on the role of YHWH, who in relation to man is not only the
  creator, but also the helper, guardian, stronghold and cover. The peculiarities of the
  “liturgical theology” of this hymn, according to the author, show that in the present
  form, psalm 120 is adapted for liturgical performance. Consequently, the psalm was
  primarily performed in the Jerusalem temple by priests or Levites, and afterwards,
  it was sung by ordinary Israelites on their way back home.
metadata.lang: en_GB
metadata.name: dc.language.iso
metadata.value: ru
metadata.lang: en_GB
metadata.name: dc.publisher
metadata.value: St Petersburg State University
metadata.lang: en_GB
metadata.name: dc.relation.ispartofseries
metadata.value: Issues of Theology;Volume 3; Issue 2
metadata.lang: -
metadata.name: dc.subject
metadata.value: Bible
metadata.lang: en_GB
metadata.name: dc.subject
metadata.value: Psalms
metadata.lang: en_GB
metadata.name: dc.subject
metadata.value: Psalm 120 (121)
metadata.lang: en_GB
metadata.name: dc.subject
metadata.value: exegesis
metadata.lang: en_GB
metadata.name: dc.subject
metadata.value: biblical theology
metadata.lang: en_GB
metadata.name: dc.subject
metadata.value: liturgical theology
metadata.lang: en_GB
metadata.name: dc.title
metadata.value: Liturgical theology of psalm 120 (121)
metadata.lang: en_GB
metadata.name: dc.type
metadata.value: Article
metadata.lang: en_GB
resources.filename: 159-176.pdf
resources.url: https://dspace.spbu.ru/bitstream/11701/32993/1/159-176.pdf
resources.format: Adobe PDF
resources.size: 735,67 kB