Edward J. Bridge, «Self-Abasement as an Expression of Thanks in the Hebrew Bible», Vol. 92 (2011) 255-273
Self-abasement is commonly used in the Hebrew Bible to express thanks, especially in narrative texts. Using aspects of politeness theory, it is found that, by using self-abasement, a speaker accepts a loss of face and so avoids indebtedness to the hearer, but at the same time increases the hearer’s face by showing how gracious he was to favourably treat the speaker. It is a form of deference, a use of language that increases social distance between hearer and speaker. However, when self-abasement is also used to express thanks to God, avoidance of indebtedness is not in focus, rather God’s magnanimity. In prayer, self-abasement is also used to motivate God to grant the request.
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so much earlier in the narrative (Gen 28,20-22). However, God will
have to remind him later of this obligation (35,1). Thus, like in
David’s situation, there is a tension of avoidance of expressions of
obligation in thanks to God yet being already in obligation to God.
But in Jacob’s case it seems that obligating himself to God is not
characteristic behaviour.
In Solomon’s dream prayer of 1 Kgs 3,5-9, Solomon makes the
statement,
“ . . . I am only a little child; I do not know how to go out or come
in. †(v. 7b)
“ Little child†(wfq r[n) carries the self-abasement. It is meta-
phoric, drawing upon the association of children as having little
experience of life. This is counterfactual to Solomon’s situation. 1
Kgs 1-2 and 1 Chr 23,1 and 29,22 indicate a period of co-regency
with David, which means he already has some experience as a
ruler. Even his request for wisdom (v. 9) is counterfactual since he
has already been described as wise by David (1 Kgs 2,6-9). This
counterfactual scenario that Solomon has created shows that his
self-abasement for thanks has a rhetorical strategy. Like for Jacob
in Gen 32,11[10], it is designed to motivate God to answer his
request ; here, for wisdom. Solomon’s strategy is to create an iden-
tity of youth and inexperience and therefore a need for God’s help
to be an able ruler. Despite not expressing obligation to God in his
prayer, obligation is expressed in v. 15 when he offers sacrifices to
God after the dream. In comparison to 2 Sam 7,18 and Gen
32,11[10], only here is both self-abasement and obligation in thanks
to God placed closely together. Solomon’s self-abasement empha-
sizes God’s graciousness and generosity, and his subsequent sacri-
fices emphasize his willingness to submit to God 41.
To summarize, the use of self-abasement to express thanks to
God functions in the same manner as the use of self-abasement to
express thanks to humans. That is, the speaker downplays his
“ face †to highlight the magnanimity of God. In effect, God is
viewed as similar to humans. However, the implication of avoiding
expressions of obligation to God is not automatic, since all the
contexts have the speaker having shown, or showing, obligation to
Though, as the narrative proceeds, this does not last. See 1 Kgs 11.
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