Akkadian Prayers and Hymns: An Introduction by Alan Lenzi (editor)

By Alan Lenzi (editor)

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The ritual instructions are generally placed immediately after the last line of the ritual wording. 42 This was historically a problem among Protestant interpreters, who could appeal to Matt 6:7– 8 to support their position. , the tamitus). But this is due to the particular kind of prayer being offered, one which accompanies an oracular extispicy. 44 Several examples of both situations can be found under the words magāru (CAD M/1, 38–39), leqû (CAD L, 136–37), and šemû (CAD Š/2, 284–85), among others.

In other words, this understanding of definition is methodologically reductionistic. Methodological reductionism, according to McCutcheon, means one’s definitional stance is prefaced as follows: “given my methods/theories, the discursive rules of our institution, and my particular set of 11 See Jonathan Z. ” 12 These statements are not intended to negate the fact that religious people and groups continue to have a substantial impact on the public sphere. They clearly do. , the United States, is not due to a State-sanctioned, privileged position.

Prayers also often contain praise. Along with the invocation, for example, one may see a hymnic introduction in which the supplicant praises the deity invoked via a list of divine epithets, attributes, actions, or other features. This introductory praise functions as a kind of formal greeting, a social protocol utilized when a social inferior approaches a social superior with an unsolicited address (see the discussion of shuillas below). When this hymnic element is present, the length varies significantly from as little as one line to a dozen or more.

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