257 SELF-ABASEMENT EXPRESSION THANKS AS AN OF 47,9 ; 1 Sam 17,43; 2 Sam 3,8) 8, to express surprise (Ruth 2,10; 1 Sam 9,21; 2 Kgs 8,13), to deny being a threat (1 Sam 24,15[14]), and to express thanks (Gen 32,11[10]; 1 Sam 25,41; 2 Sam 7,18; 9,8 ; 16,4; 14,22; 1 Kgs 3,7; Ps 116,16; Ruth 2,13). This study will focus on the use of self-abasement in expressing thanks partly be- cause, as the references show, it is a common use for self- abasement. Furthermore, it stands in contrast with direct expres- sions of thanks in the Hebrew Bible. It will be argued that people in the Hebrew Bible use self- abasement to other people to both highlight the hearer’s magna- nimity for a favourable response to a request or having received a favour and avoid expressing obligation to the hearer. When the same language is used in thanks to God, however, context indicates obligation to God occurs or has occurred and the language instead highlights God’s magnanimity and can form part of a strategy to motivate God to answer a request. Narrative texts (Genesis, Judg–2 Kgs, Ruth) will be focused on, since it is primarily in this genre that self-abasement is used to express thanks. In contrast are Psalms, 1–2 Chronicles and Ezra-Neh, in which direct expressions of thanks are found as well as terms for thanks. In addition, thanksgiving in Psalms is usually accompanied by promises to do something, such as to go to the temple and/or to offer sacrifices. The distinguishing between the use of self-abasement to express thanks and direct expressions of thanks matches an obser- vation made by Brown and Levinson in their theory of politeness: when people give thanks, they will either express it in self- abasement, or express obligation to the other 9. This observation is part of Brown and Levinson’s argument that all people have “ face ” ; that is, people have a sense of honour or respect from others. In addition, Brown and Levinson argue that people adjust In Gen 47,9, Jacob’s dismissal of his long life (130 years) adds to his 8 superiority to Pharaoh in the matter of long life, and is thus able to bless Pharaoh. In 1 Sam 17,43 and 2 Sam 3,8, Goliath and Abner respond rhetorically to insults, whether expressed (by Ish-bosheth to Abner) or implied (David intends to fight Goliath only lightly armed). See HUTTON, ‘“Abdi-Asirta ”,’ 4, ˇ 12-14. P. BROWN – S.C. LEVINSON, Politeness. Some Universals in Language 9 Usage (SIS 4; Cambridge 1987) 67.