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- W2317257039 abstract "At the conclusion of this blessing, another instruction follows, in v. 27: And when they shall put (vjsdma) My Name over the Israelites, I shall bless them ('abdrdkem).' It is at once apparent that in both form and content the narrative instruction in v. 27 balances that found in v. 23, and thus provides a stylistic envelope to the poetic blessing.2 In addition, the final instruction in v. 27 clarifies the encased benediction in at least two respects. First, it serves to emphasize that while the Aaronids articulate the Priestly Blessing (PB), it is YHWH alone who blesses; and second, it serves to emphasize that the core of the blessing is not simply the specification of the blessings-central as this is but rather the ritual use of the sacred divine Name, thrice repeated. The PB is thus realized to be a series of optative expressions (e.g., YHWH bless ...; May YHWH brighten His countenance May YHWH raise His countenance .. .) referring to actions which YHWH, alone, will perform. The priests, by contrast, are merely the agents of the blessing: they articulate it; but their words, in themselves, do not effect reality. Moreover, from a purely semantic standpoint, one must admit that the precise force of the priestly articulation is somewhat ambiguous. While it is clear that the PB is composed of three cola, each of which has two verbs, or stated actions (though the relative length of the first bi-colon to the second varies),3 it is not clear whether six separate actions are intended. The transitional waw in each colon may be considered to be copulative (i.e., bless" @default.
- W2317257039 created "2016-06-24" @default.
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- W2317257039 date "1983-01-01" @default.
- W2317257039 modified "2023-09-24" @default.
- W2317257039 title "Form and Reformulation of the Biblical Priestly Blessing" @default.
- W2317257039 doi "https://doi.org/10.2307/601864" @default.
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