Part IV) the BAAL System
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Asherah in the Hebrew Bible and Northwest Semitic Literature Author(S): John Day Source: Journal of Biblical Literature, Vol
Asherah in the Hebrew Bible and Northwest Semitic Literature Author(s): John Day Source: Journal of Biblical Literature, Vol. 105, No. 3 (Sep., 1986), pp. 385-408 Published by: The Society of Biblical Literature Stable URL: http://www.jstor.org/stable/3260509 . Accessed: 11/05/2013 22:44 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. The Society of Biblical Literature is collaborating with JSTOR to digitize, preserve and extend access to Journal of Biblical Literature. http://www.jstor.org This content downloaded from 143.207.2.50 on Sat, 11 May 2013 22:44:00 PM All use subject to JSTOR Terms and Conditions JBL 105/3 (1986) 385-408 ASHERAH IN THE HEBREW BIBLE AND NORTHWEST SEMITIC LITERATURE* JOHN DAY Lady Margaret Hall, Oxford University, England, OX2 6QA The late lamented Mitchell Dahood was noted for the use he made of the Ugaritic and other Northwest Semitic texts in the interpretation of the Hebrew Bible. Although many of his views are open to question, it is indisputable that the Ugaritic and other Northwest Semitic texts have revolutionized our understanding of the Bible. One matter in which this is certainly the case is the subject of this paper, Asherah.' Until the discovery of the Ugaritic texts in 1929 and subsequent years it was common for scholars to deny the very existence of the goddess Asherah, whether in or outside the Bible, and many of those who did accept her existence wrongly equated her with Astarte. -
Arsu and ‘Azizu a Study of the West Semitic "Dioscuri" and the Cods of Dawn and Dusk by Finn Ove Hvidberg-Hansen
’Arsu and ‘Azizu A Study of the West Semitic "Dioscuri" and the Cods of Dawn and Dusk By Finn Ove Hvidberg-Hansen Historiske-filosofiske Meddelelser 97 Det Kongelige Danske Videnskabernes Selskab The Royal Danish Academy of Sciences and Letters DET KONGELIGE DANSKE VIDENSKABERNES SELSKAB udgiver følgende publikationsrækker: THE ROYAL DANISH ACADEMY OF SCIENCES AND LETTERS issues the following series of publications: Authorized Abbreviations Historisk-filosofiske Meddelelser, 8° Hist.Fil.Medd.Dan.Vid.Selsk. (printed area 1 75 x 104 mm, 2700 units) Historisk-filosofiske Skrifter, 4° Hist.Filos.Skr.Dan.Vid.Selsk. (History, Philosophy, Philology, (printed area 2 columns, Archaeology, Art History) each 199 x 77 mm, 2100 units) Matematisk-fysiske Meddelelser, 8° Mat.Fys.Medd.Dan.Vid.Selsk. (Mathematics, Physics, (printed area 180 x 126 mm, 3360 units) Chemistry, Astronomy, Geology) Biologiske Skrifter, 4° Biol.Skr. Dan. Vid.Selsk. (Botany, Zoology, Palaeontology, (printed area 2 columns, General Biology) each 199 x 77 mm, 2100 units) Oversigt, Annual Report, 8° Overs. Dan.Vid.Selsk. General guidelines The Academy invites original papers that contribute significantly to research carried on in Denmark. Foreign contributions are accepted from temporary residents in Den mark, participants in a joint project involving Danish researchers, or those in discussion with Danish contributors. Instructions to authors Manuscripts from contributors who are not members of the Academy will be refereed by two members of the Academy. Authors of papers accepted for publication will re ceive galley proofs and page proofs; these should be returned promptly to the editor. Corrections other than of printer's errors will be charged to the author(s) insofar as the costs exceed 15% of the cost of typesetting. -
Idolatry in the Ancient Near East1
Idolatry in the Ancient Near East1 Ancient Near Eastern Pantheons Ammonite Pantheon The chief god was Moloch/Molech/Milcom. Assyrian Pantheon The chief god was Asshur. Babylonian Pantheon At Lagash - Anu, the god of heaven and his wife Antu. At Eridu - Enlil, god of earth who was later succeeded by Marduk, and his wife Damkina. Marduk was their son. Other gods included: Sin, the moon god; Ningal, wife of Sin; Ishtar, the fertility goddess and her husband Tammuz; Allatu, goddess of the underworld ocean; Nabu, the patron of science/learning and Nusku, god of fire. Canaanite Pantheon The Canaanites borrowed heavily from the Assyrians. According to Ugaritic literature, the Canaanite pantheon was headed by El, the creator god, whose wife was Asherah. Their offspring were Baal, Anath (The OT indicates that Ashtoreth, a.k.a. Ishtar, was Baal’s wife), Mot & Ashtoreth. Dagon, Resheph, Shulman and Koshar were other gods of this pantheon. The cultic practices included animal sacrifices at high places; sacred groves, trees or carved wooden images of Asherah. Divination, snake worship and ritual prostitution were practiced. Sexual rites were supposed to ensure fertility of people, animals and lands. Edomite Pantheon The primary Edomite deity was Qos (a.k.a. Quas). Many Edomite personal names included Qos in the suffix much like YHWH is used in Hebrew names. Egyptian Pantheon2 Egyptian religion was never unified. Typically deities were prominent by locale. Only priests worshipped in the temples of the great gods and only when the gods were on parade did the populace get to worship them. These 'great gods' were treated like human kings by the priesthood: awakened in the morning with song; washed and dressed the image; served breakfast, lunch and dinner. -
In Their Own Words: Voices of Jihad
THE ARTS This PDF document was made available from www.rand.org as CHILD POLICY a public service of the RAND Corporation. CIVIL JUSTICE EDUCATION Jump down to document ENERGY AND ENVIRONMENT 6 HEALTH AND HEALTH CARE INTERNATIONAL AFFAIRS The RAND Corporation is a nonprofit research NATIONAL SECURITY POPULATION AND AGING organization providing objective analysis and PUBLIC SAFETY effective solutions that address the challenges facing SCIENCE AND TECHNOLOGY the public and private sectors around the world. SUBSTANCE ABUSE TERRORISM AND HOMELAND SECURITY Support RAND TRANSPORTATION AND INFRASTRUCTURE Purchase this document WORKFORCE AND WORKPLACE Browse Books & Publications Make a charitable contribution For More Information Visit RAND at www.rand.org Learn more about the RAND Corporation View document details Limited Electronic Distribution Rights This document and trademark(s) contained herein are protected by law as indicated in a notice appearing later in this work. This electronic representation of RAND intellectual property is provided for non-commercial use only. Unauthorized posting of RAND PDFs to a non-RAND Web site is prohibited. RAND PDFs are protected under copyright law. Permission is required from RAND to reproduce, or reuse in another form, any of our research documents for commercial use. For information on reprint and linking permissions, please see RAND Permissions. This product is part of the RAND Corporation monograph series. RAND monographs present major research findings that address the challenges facing the public and private sectors. All RAND monographs undergo rigorous peer review to ensure high standards for research quality and objectivity. in their own words Voices of Jihad compilation and commentary David Aaron Approved for public release; distribution unlimited C O R P O R A T I O N This book results from the RAND Corporation's continuing program of self-initiated research. -
Iam YAM As Hayah Part2
YaHshua servant's Home Page // About Us IAM or YAM (haYaH) I AM or YAM? Part 2 of 3 (Part 3) (Part 1) By Your servant, Dan Baxley www.servantsofyahshua.com www.yahshuaservant.com Special Note from the author of this article: I would like to make it plain that this article is covering a new look at the "IAM that IAM" and the Greek influence upon the Hebrew Scriptures and no one, that is, NO ONE, is making this observation. This is not a point of "salvation", and it is not an absolute and I admit to this being my own speculation and even guessing in some places to make my point. Scripture is always first and it is the scriptures you should be most attune to not the ranting of someone like me with a new "theory" to push. But I do find this observation concerning IAM that IAM interesting and worth a look. First you need to know that there is a Hebrew Bible avoiding the use of our Creator's Name but put some kind of "holy" value on their substitution, replacing His Holy Name just as those have replace His Name, YHWH, with the term, LORD, so these Jews have replace His Name with this term -- HASHEM. What does HaSHEM mean, it means and is to say, THE NAME. I hope you can understand the following example. This is not speculation, that comes later in seen the IAM or YAM as another form of revelation concerning our Creator, and Savior. HaShem = The Name IAM = HaYaH = The YaH Knowing and understanding that our God and Savior has a personal Name and that the God of Israel also has a Personal Name we can look at the Hebrew Scriptures and the correct wording, without the Greek, and we come up with the Hebrew "ha" for the Greek "I" and the Hebrew YaH in place of the Greek for "AM". -
THE SUPREMACY of BA'al OVER MOT in UGARITIC CYCLE of COSMOGONIC MYTHS and ITS INFLUENCE on the OLD TESTAMENT Interprets the Bi
AJBT. Volume 21(6). February 9, 2020 THE SUPREMACY OF BA‘AL OVER MOT IN UGARITIC CYCLE OF COSMOGONIC MYTHS AND ITS INFLUENCE ON THE OLD TESTAMENT Abstract The supremacy of Ba‘al over Mot in Ugaritic Cycle of Cosmogonic Myths was a prominent tradition within the world of the ancient Near East. This custom projects Ba‘al as the god of fertility and rain, but Mot as that of death and underworld. Since the world of the time was agrarian, most of the peoples involved in the worship of Ba‘al for bumper harvests but cast aspersion on Mot. The paper, therefore, claims that the incessant drifting away by ancient Israel from Yahweh for the worship of Ba‘al was on account of this cultural influence from the surrounding nations. The paper employed the canonical approach which interprets the biblical text in its canonical context, to analyse the influence of this type in the OT setting. In this direction, the writer examined ancient Ugarit from the perspective of archaeology. The paper also considered lexical analyses of the concepts of “Ba‘al” and “Mot” from the general worldview of the ancient world, especially within the cultural understanding of the people of Israel. The basis of this analysis was to identify possible supremacy of Ba‘al over Mot, the god of the dead. The writer finally investigated the possible areas of influence and the paper identified the following elements, namely, naming off some towns and cities after Ba‘al within the geographical locations of ancient Israel, worship of Ba‘al beginning from Israel’s contact with the Moabites in the wilderness and throughout the Judges and prevalence of Ba‘al worship during the United Kingdom and the time of Monarchy. -
Any Gods out There? Perceptions of Religion from Star Wars and Star Trek
Journal of Religion & Film Volume 7 Issue 2 October 2003 Article 3 October 2003 Any Gods Out There? Perceptions of Religion from Star Wars and Star Trek John S. Schultes Vanderbilt University, [email protected] Follow this and additional works at: https://digitalcommons.unomaha.edu/jrf Recommended Citation Schultes, John S. (2003) "Any Gods Out There? Perceptions of Religion from Star Wars and Star Trek," Journal of Religion & Film: Vol. 7 : Iss. 2 , Article 3. Available at: https://digitalcommons.unomaha.edu/jrf/vol7/iss2/3 This Article is brought to you for free and open access by DigitalCommons@UNO. It has been accepted for inclusion in Journal of Religion & Film by an authorized editor of DigitalCommons@UNO. For more information, please contact [email protected]. Any Gods Out There? Perceptions of Religion from Star Wars and Star Trek Abstract Hollywood films and eligionr have an ongoing rocky relationship, especially in the realm of science fiction. A brief comparison study of the two giants of mainstream sci-fi, Star Wars and Star Trek reveals the differing attitudes toward religion expressed in the genre. Star Trek presents an evolving perspective, from critical secular humanism to begrudging personalized faith, while Star Wars presents an ambiguous mythological foundation for mystical experience that is in more ways universal. This article is available in Journal of Religion & Film: https://digitalcommons.unomaha.edu/jrf/vol7/iss2/3 Schultes: Any Gods Out There? Science Fiction has come of age in the 21st century. From its humble beginnings, "Sci- Fi" has been used to express the desires and dreams of those generations who looked up at the stars and imagined life on other planets and space travel, those who actually saw the beginning of the space age, and those who still dare to imagine a universe with wonders beyond what we have today. -
Week 1 Elijah the Prophet Wednesday Bible Study
Week 1 Elijah the Prophet Wednesday Bible Study Elijah and Ahab 1 Kings 16:29-17:6 After the death of Solomon in 931 BC, the kingdom of Israel split into a northern and southern kingdom. Solomon’s son, Rehoboam the rightful heir, ruled in the Southern Kingdom of Judah, with the real capital of Jerusalem. His kingdom was made up of two tribes, Judah and Benjamin. The northern kingdom of Israel was led by Jeroboam and was made up of the other ten tribes. Samaria was its capital. Elijah was called by God to be a prophet primarily to the northern king- dom of Israel in 870 BC. His name means “My God is Yahweh”. He served during the reigns of Ahab and Ahaziah in Israel. Two of the most evil kings in Israel’s his- tory. 1. A Wicked King. 1 Kings 16:29-34 Ahab did more evil in the sight of the Lord that any king before him. vs.30 He considered it trivial the sins of Jeroboam: 1 Kings 12:25-33; He married a foreign woman, forbidden by God’s law. Deut. 7:3-4. Ahab formalized Baal worship in Israel. Baal (storm-god Hadad) was the most important God among the Canaanite peoples. Israel, divided or undivided was continually tempted to adulterate themselves and worship this false God.. In Ancient Near Eastern thought, the plural Baals referred to various attributes of the one Baal, however came to be thought of as independent gods by some. Worship of Baal involved human sacrifice, Incense and other sacrifice and fertility rights. -
God Among the Gods: an Analysis of the Function of Yahweh in the Divine Council of Deuteronomy 32 and Psalm 82
LIBERTY BAPTIST THEOLOGICAL SEMINARY AND GRADUATE SCHOOL GOD AMONG THE GODS: AN ANALYSIS OF THE FUNCTION OF YAHWEH IN THE DIVINE COUNCIL OF DEUTERONOMY 32 AND PSALM 82 A THESIS SUBMITTED TO THE FACULTY OF THE SCHOOL OF RELIGION IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS IN RELIGIOUS STUDIES BY DANIEL PORTER LYNCHBURG, VIRGINIA MAY 2010 The views expressed in this thesis do not necessarily represent the views of the institution and/or of the thesis readers. Copyright © 2010 by Daniel Porter All Rights Reserved. ii ACKNOWLEDGEMENTS To my wife, Mariel And My Parents, The Rev. Fred A. Porter and Drenda Porter Special thanks to Dr. Ed Hindson and Dr. Al Fuhr for their direction and advice through the course of this project. iii ABSTRACT The importance of the Ugaritic texts discovered in 1929 to ancient Near Eastern and Biblical Studies is one of constant debate. The Ugaritic texts offer a window into the cosmology that shaped the ancient Near East and Semitic religions. One of the profound concepts is the idea of a divine council and its function in maintaining order in the cosmos. Over this council sits a high god identified as El in the Ugaritic texts whose divine function is to maintain order in the divine realm as well on earth. Due to Ugarit‟s involvement in the ancient world and the text‟s representation of Canaanite cosmology, scholars have argued that the Ugaritic pantheon is evidenced in the Hebrew Bible where Yahweh appears in conjunction with other divine beings. Drawing on imagery from both the Ugaritic and Hebrew texts, scholars argue that Yahweh was not originally the high god of Israel, and the idea of “Yahweh alone” was a progression throughout the biblical record. -
“Defending the Deity of Christ” a Ready Defense Against the False Claims of Jehovah’S Witness’
“Defending the Deity of Christ” A ready defense against the false claims of Jehovah’s Witness’ In Matthew 16:15, at a crucial part in His ministry Jesus asked the disciples, “…who do you say that I am?” The answer to this question is more important than anything else. Nevertheless, today, just as in Jesus’ day, when Christians ask people the question “who do you say Jesus is?” there are various answers given concerning his identity. Understanding the deity of Jesus is very vital in defending the truth of the Christian faith. You can find out very quickly what a cult believes when you ask them this first question and that is “who do you say Jesus is?” Jesus identity will tell you if that person believes Christ is God or not. One of the most prominent false cults is Jehovah’s Witness’, which also is known in part as the Watchtower Society. In New York they print many publications and tracts, called The Watchtower Bible and Tract Society, (WTBTS). Gotquestions.com explains their beginnings this way, “The sect known today as the Jehovah’s Witnesses started out in Pennsylvania in 1870 as a Bible class led by Charles Taze Russell. Russell named his group the “Millennial Dawn Bible Study,” and those who followed him were called “Bible students.” Charles T. Russell began writing a series of books he called “The Millennial Dawn,” which stretched to six volumes before his death and contained much of the theology Jehovah’s Witnesses now hold. The Watchtower Bible and Tract Society was founded in 1886 and quickly became the vehicle through which the “Millennial Dawn” movement began distributing their views. -
The Secret Name of Ra
Thesecret name of Ra Ra, the SoleCreator was visible to the peopleof Eglat asthe discol the sun,but they knew him in manyother {orms. He could appearas a crownedman. a falconor'a man with a falcon'shead and, as the scarabbeetle pushes a round ball of dungin front of it, the Egyptians picturedRa asa scarabpushing the sun acrossthe sky. In caverns deepbelow the earthwere hidden another seventy-five forms ofRa; mysteriousbeings with mummiEedbodies and heads consisting of birds or snakes,feathers or flowers,The namesof Rawere as numerousas his forms; he wasthe ShiningOne, The Hidden One, The Renewerof the Earth,The lfind in the Souls,The ExaltedOne, but therewas one name ofthe SunGod which hadnot beenspoken sincetime began.To know this secretname ofRa wasto havepower overhim andover the world that he hadcreated. Isislonged for suchapower. Shehad dreamed that oneday she *.ould havea marvellousfalcon-headed son called Horus andshe wantedthe throne of Ra to giveto her child. Isis wasthe Mistressof Magic,wiser than millionsofmen, but sheLrrew that nothingin creationwas powerful enoughto harmits creator.Her only chance vr'as!o turn thepower of Ra againsthimself and atlast Isisthought of a crlel andcunning plan. Everyday the SunGod walkedthrough his kingdom, attendedby a crowd ofspirits andlesser deities, but Rawas growingold. His eyeswere dim, his stepno longerfirm andhe had evenbegun to drivel. One morning Isismingled with a group of minor goddessesand followedbehind the King of the Gods.She watched the faceofRa until shesaw his salivadrip onto a clod o{ eanh.\0hen shewas sure that no-onewas taking any noticeo{ her, shescooped up the earth andcarried it awav.Isis mixed the earthwith the salivaofRa to form clay andmodelled a wickedJookingserpent. -
"Death Is Swallowed up in Victory" (1 Corinthians 15:54): Canaanite Mot in Prophecy and Apocalypse
"DEATH IS SWALLOWED UP IN VICTORY" (1 CORINTHIANS 15:54): CANAANITE MOT IN PROPHECY AND APOCALYPSE BY ].F. HEALEY Manchester Since R. Bultmann introduced the term 'demythologization' into the discourse of biblical scholarship to refer to the theologicallkerygma tic project of stripping the New Testament of the cultural baggage of a mythopoeic world-view, it has come to be used also in the study of the way that biblical texts sometimes adopt 'mythic' themes while stripping them of the polytheistic implications of the pagan source from which they were borrowed. This approach to 'mythic' themes is, in my view, too simplistic and it implies far too radical a distinc tion between the pagan culture of the biblical world (polytheistic, myth-ridden, dominated by often immoral ritual, magic and demons) and the uniform monotheistic culture of ancient Israel and the New Testament (only one divine power, free of myth, sanitised and spir itualized ritual). The acceptance of this simplistic contrast is a conse quence of the uncritical acceptance of the official version of ancient Israelite religion presented in the Hebrew canon and of the ortho dox church understanding of the New Testament texts. In fact the (non-biblical) archaeological and epigraphic evidence suggests that the religious reality was not so simple. Temple orthodoxy may have frowned, but the average Israelite entertained a variety of gods and magical practices. In the early church, until orthodoxy asserted itself, the newly converted pagans continued, perhaps less enthusiastically, their devotion to other deities and certainly to magical practices derived from paganism. It is thus arguable that we should speak of'transmythologization', a term used by D.E.