God in Context
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Contacts: Crete, Egypt, and the Near East Circa 2000 B.C
Malcolm H. Wiener major Akkadian site at Tell Leilan and many of its neighboring sites were abandoned ca. 2200 B.C.7 Many other Syrian sites were abandoned early in Early Bronze (EB) IVB, with the final wave of destruction and aban- donment coming at the end of EB IVB, Contacts: Crete, Egypt, about the end of the third millennium B.c. 8 In Canaan there was a precipitous decline in the number of inhabited sites in EB III— and the Near East circa IVB,9 including a hiatus posited at Ugarit. In Cyprus, the Philia phase of the Early 2000 B.C. Bronze Age, "characterised by a uniformity of material culture indicating close connec- tions between different parts of the island"10 and linked to a broader eastern Mediterra- This essay examines the interaction between nean interaction sphere, broke down, per- Minoan Crete, Egypt, the Levant, and Ana- haps because of a general collapse of tolia in the twenty-first and twentieth cen- overseas systems and a reduced demand for turies B.c. and briefly thereafter.' Cypriot copper." With respect to Egypt, Of course contacts began much earlier. Donald Redford states that "[t]he incidence The appearance en masse of pottery of Ana- of famine increases in the late 6th Dynasty tolian derivation in Crete at the beginning and early First Intermediate Period, and a of Early Minoan (EM) I, around 3000 B.C.,2 reduction in rainfall and the annual flooding together with some evidence of destructions of the Nile seems to have afflicted northeast and the occupation of refuge sites at the time, Africa with progressive desiccation as the suggests the arrival of settlers from Anatolia. -
Unwelcome Words from the Lord: Isaiah's Messages
Word & World Volume XIX, Number 2 Spring 1999 Unwelcome Words from the Lord: Isaiah’s Messages ROLF A. JACOBSON Princeton Theological Seminary Princeton, New Jersey I. THE CUSTOM OF ASKING FOR PROPHETIC WORDS N BOTH ANCIENT ISRAEL AND THE NEIGHBORING COUNTRIES, IT WAS COMMON for prophets to be consulted prior to a momentous decision or event. Often, the king or a representative of the king would inquire of a prophet to find out whether the gods would bless a particular action which the king was considering. A. 1 Samuel 23. In the Old Testament, there are many examples of this phe- nomenon. 1 Sam 23:2-5 describes how David inquired of the Lord to learn whether he should attack the Philistines: Now they told David, “The Philistines are fighting against Keilah, and are rob- bing the threshing floors.” David inquired of the LORD, “Shall I go and attack these Philistines?” The LORD said to David, “Go and attack the Philistines and save Keilah.” But David’s men said to him, “Look, we are afraid here in Judah; how much more then if we go to Keilah against the armies of the Philistines?” Then David inquired of the LORD again. The LORD answered him, “Yes, go ROLF JACOBSON is a Ph.D. candidate in Old Testament at Princeton Theological Seminary. He is associate editor of the Princeton Seminary Bulletin and editorial assistant of Theology Today. Isaiah’s word of the Lord, even a positive word, often received an unwelcome re- ception. God’s promises, then and now, can be unwelcome because they warn against trusting any other promise. -
THRESHING FLOORS AS SACRED SPACES in the HEBREW BIBLE by Jaime L. Waters a Dissertation Submitted to the Johns Hopkins Universit
THRESHING FLOORS AS SACRED SPACES IN THE HEBREW BIBLE by Jaime L. Waters A dissertation submitted to The Johns Hopkins University in conformity with the requirements for the degree of Doctor of Philosophy Baltimore, Maryland August 2013 © 2013 Jaime L. Waters All Rights Reserved ABSTRACT Vital to an agrarian community’s survival, threshing floors are agricultural spaces where crops are threshed and winnowed. As an agrarian society, ancient Israel used threshing floors to perform these necessary activities of food processing, but the Hebrew Bible includes very few references to these actions happening on threshing floors. Instead, several cultic activities including mourning rites, divination rituals, cultic processions, and sacrifices occur on these agricultural spaces. Moreover, the Solomonic temple was built on a threshing floor. Though seemingly ordinary agricultural spaces, the Hebrew Bible situates a variety of extraordinary cultic activities on these locations. In examining references to threshing floors in the Hebrew Bible, this dissertation will show that these agricultural spaces are also sacred spaces connected to Yahweh. Three chapters will explore different aspects of this connection. Divine control of threshing floors will be demonstrated as Yahweh exhibits power to curse, bless, and save threshing floors from foreign attacks. Accessibility and divine manifestation of Yahweh will be demonstrated in passages that narrate cultic activities on threshing floors. Cultic laws will reveal the links between threshing floors, divine offerings and blessings. One chapter will also address the sociological features of threshing floors with particular attention given to the social actors involved in cultic activities and temple construction. By studying references to threshing floors as a collection, a research project that has not been done previously, the close relationship between threshing floors and the divine will be visible, and a more nuanced understanding of these spaces will be achieved. -
The Maulana Who Loved Krishna
SPECIAL ARTICLE The Maulana Who Loved Krishna C M Naim This article reproduces, with English translations, the e was a true maverick. In 1908, when he was 20, he devotional poems written to the god Krishna by a published an anonymous article in his modest Urdu journal Urd -i-Mu’all (Aligarh) – circulation 500 – maulana who was an active participant in the cultural, H ū ā which severely criticised the British colonial policy in Egypt political and theological life of late colonial north India. regarding public education. The Indian authorities promptly Through this, the article gives a glimpse of an Islamicate charged him with “sedition”, and demanded the disclosure of literary and spiritual world which revelled in syncretism the author’s name. He, however, took sole responsibility for what appeared in his journal and, consequently, spent a little with its surrounding Hindu worlds; and which is under over one year in rigorous imprisonment – held as a “C” class threat of obliteration, even as a memory, in the singular prisoner he had to hand-grind, jointly with another prisoner, world of globalised Islam of the 21st century. one maund (37.3 kgs) of corn every day. The authorities also confi scated his printing press and his lovingly put together library that contained many precious manuscripts. In 1920, when the fi rst Indian Communist Conference was held at Kanpur, he was one of the organising hosts and pre- sented the welcome address. Some believe that it was on that occasion he gave India the slogan Inqilāb Zindabād as the equivalent to the international war cry of radicals: “Vive la Revolution” (Long Live The Revolution). -
National Museum of Aleppo As a Model)
Strategies for reconstructing and restructuring of museums in post-war places (National Museum of Aleppo as a Model) A dissertation submitted at the Faculty of Philosophy and History at the University of Bern for the doctoral degree by: Mohamad Fakhro (Idlib – Syria) 20/02/2020 Prof. Dr. Mirko Novák, Institut für Archäologische Wissenschaften der Universität Bern and Dr. Lutz Martin, Stellvertretender Direktor, Vorderasiatisches Museum, Staatliche Museen zu Berlin Fakhro. Mohamad Hutmatten Str.12 D-79639 Grenzach-Wyhlen Bern, 25.11.2019 Original document saved on the web server of the University Library of Bern This work is licensed under a Creative Commons Attribution-Non-Commercial-No derivative works 2.5 Switzerland licence. To see the licence go to http://creativecommons.org/licenses/by-nc-nd/2.5/ch/ or write to Creative Commons, 171 Second Street, Suite 300, San Francisco, California 94105, USA Copyright Notice This document is licensed under the Creative Commons Attribution-Non-Commercial-No derivative works 2.5 Switzerland. http://creativecommons.org/licenses/by-nc-nd/2.5/ch/ You are free: to copy, distribute, display, and perform the work Under the following conditions: Attribution. You must give the original author credit. Non-Commercial. You may not use this work for commercial purposes. No derivative works. You may not alter, transform, or build upon this work.. For any reuse or distribution, you must take clear to others the license terms of this work. Any of these conditions can be waived if you get permission from the copyright holder. Nothing in this license impairs or restricts the author’s moral rights according to Swiss law. -
Women at Work in the Deuteronomistic History
International Voices in Biblical Studies Women at Work in the Deuteronomistic History Mercedes L. García Bachmann Women at Work in the Deuteronomistic history international Voices in Biblical studies General Editors monica J. melanchthon Louis c. Jonker Editorial Board eric Bortey anum Ida Fröhlich Jione Havea Hisako Kinukawa Sam P. Mathew Néstor Míguez Nancy Nam Hoon Tan number 4 Women at Work in the Deuteronomistic history Women at Work in the Deuteronomistic history mercedes L. García Bachmann society of Biblical Literature atlanta copyright © 2013 by the society of Biblical Literature all rights reserved. no part of this work may be reproduced or published in print form except with permission from the publisher. individuals are free to copy, distribute, and transmit the work in whole or in part by electronic means or by means of any informa- tion or retrieval system under the following conditions: (1) they must include with the work notice of ownership of the copyright by the society of Biblical Literature; (2) they may not use the work for commercial purposes; and (3) they may not alter, transform, or build upon the work. requests for permission should be addressed in writing to the rights and Permissions office, society of Biblical Literature, 825 houston mill road, atlanta, Ga 30329, usa. Scripture quotations labeled NRSV are from the New Revised Standard Version Bible (London, HarperCollins Publishers), copyright © 1989 by the Division of Christian Educa- tion of the National Council of the Churches of Christ in the USA. SBL Hebrew Fonts and BWHEBB and BWTRANSH PostScript® Type 1 and TrueType fonts Copyright ©1994-2013 BibleWorks, LLC. -
Iconography of Deities and Demons: Electronic Pre-Publication 1/10 Last Revision: 5 January 2009
Iconography of Deities and Demons: Electronic Pre-Publication 1/10 Last Revision: 5 January 2009 Marduk could be interpreted as a manifestation of M. impede his iconographic identification. I. Introduction. Mesopotamian god, The only anthropomorphic depiction of M., →DDD. A discussion of the iconography of which is identified by a cuneiform caption, anthropomorphic M. (for his more popular is found on a lapis lazuli cylinder of Mar- symbol see →Spade) requires a closer ex- duk–zakir–shumi I (854–819) from Babylon amination of his elevation from a local god (1*). The god is shown in a long robe with and patron deity of Babylon to the most starlike applications, holding the ring–and– prominent deity of the Mesopotamian pan- rod in his left hand and a scimitar in his theon, and the related changes in his visual right. He is standing on a snake dragon manifestation. (→Mushhushshu), a companion animal The beginnings of the cult of M. are ob- which was probably adopted from Tishpak, scure. At least from Old Babylonian times the local deity of Eshnunna, after Hammu- (19th cent.) onward, he and his consort rabi had conquered the city (WIGGERMANN Ṣarpanitum were worshipped as local deities 1989: 121). However, the ring–and–rod in his shrine Esagil at Babylon. By the time (WIGGERMANN 2007) and the scimitar are of Hammurabi (1792–1750) M. had merged not M.’s exclusive attributes. Likewise, the with Asalluhi (Asarluhi), attested as the snake dragon is also associated with Ninazu, local deity of Kuara, a site near Eridu. Since Ningiszida, Tishpak, Nabu, Assur, and Anu Asalluhi was regarded as son of →Ea/Enki, (WIGGERMANN 1993–1997) and can there- M. -
Transformation of a Goddess by David Sugimoto
Orbis Biblicus et Orientalis 263 David T. Sugimoto (ed.) Transformation of a Goddess Ishtar – Astarte – Aphrodite Academic Press Fribourg Vandenhoeck & Ruprecht Göttingen Bibliografische Information der Deutschen Bibliothek Die Deutsche Bibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.d-nb.de abrufbar. Publiziert mit freundlicher Unterstützung der PublicationSchweizerischen subsidized Akademie by theder SwissGeistes- Academy und Sozialwissenschaften of Humanities and Social Sciences InternetGesamtkatalog general aufcatalogue: Internet: Academic Press Fribourg: www.paulusedition.ch Vandenhoeck & Ruprecht, Göttingen: www.v-r.de Camera-readyText und Abbildungen text prepared wurden by vomMarcia Autor Bodenmann (University of Zurich). als formatierte PDF-Daten zur Verfügung gestellt. © 2014 by Academic Press Fribourg, Fribourg Switzerland © Vandenhoeck2014 by Academic & Ruprecht Press Fribourg Göttingen Vandenhoeck & Ruprecht Göttingen ISBN: 978-3-7278-1748-9 (Academic Press Fribourg) ISBN:ISBN: 978-3-525-54388-7978-3-7278-1749-6 (Vandenhoeck(Academic Press & Ruprecht)Fribourg) ISSN:ISBN: 1015-1850978-3-525-54389-4 (Orb. biblicus (Vandenhoeck orient.) & Ruprecht) ISSN: 1015-1850 (Orb. biblicus orient.) Contents David T. Sugimoto Preface .................................................................................................... VII List of Contributors ................................................................................ X -
Eridu, Dunnu, and Babel: a Study in Comparative Mythology
ERIDU, DUNNU, AND BABEL: A STUDY IN COMPARATIVE MYTHOLOGY by PATRICK D. MILLER, JR. Princeton Theological Seminary, Princeton, NJ 08542 This essay focuses on some themes in two quite different myths from ancient Mesopotamia, one known commonly as the Sumerian Deluge or Flood story, discovered at Nippur and published around the turn of the century by Poebel (I 9 I 4a and b ), the other published much more recently by Lambert and Walcot (1966) and dubbed by Jacobsen (1984) "The Harab Myth." The former myth was the subject of some attention at the time of its publication and extensive analysis by Poebel, par ticularly in King's Schweich Lectures (1918). As Jacobsen notes, it has not been the subject of much further work except for Kramer's transla tion (Pritchard, 1955, pp. 42-44) and Civil's translation and notes in Lambert and Millard (1969, pp. 138-147). More recently, Kramer has given a new translation of the text together with notes (Kramer, 1983). Both texts have now been the subject of major new treatments in the last three or four years by Jacobsen (1978 and 1984), and that is in a large sense the impetus for my turning to them. Indeed, I first became interested in the two texts when Jacobsen delivered a paper on them entitled "Two Mesopotamian Myths of Beginnings" at a symposium on mythology given at Sweetbriar College several years ago. His rationale for dealing with the two of them at that time was that each "in its own way stands apart and it seems to me, raises interesting questions of a more general nature-about composition, interpretation, and what hap pens when a myth is borrowed from one people to another" ( 1978, p. -
Semiotic Analysis of Gesture on Film “Assalamualaikum Beijing”
SEMIOTIC ANALYSIS OF GESTURE ON FILM “ASSALAMUALAIKUM BEIJING” SKRIPSI Submitted In Partial Fulfillment of the Requirements for the Degree of Sarjana Pendidikan (S.Pd) English Education Program By KAMAL UDDIN NPM.1402050373 FACULTY OF TEACHER TRAINING AND EDUCATION UNIVERSITY OF MUHAMMADIYAH SUMATERA UTARA MEDAN 2018 ABSTRACT Kamaluddin. 1402050373. Semiotic Analysis of Gesture on Film “Assalamualakum Beijing”, Skripsi. English Education Program Faculty of Teacher Training and Education, University of Muhammadiyah of Sumatera Utara, Medan, 2018. This study deals analyzing the Semiotic Analysis of Gesture on Film Assalamualaikum Beijing.The objectives of this research to find out the types of Gestures and their meaning were used it on film Assalamualaikum Beijing. To find out the most dominant gestures and their meaning realized on film Assalamualaikum BeijingAnd to find out the reason it’s dominantly on film Assalamualaikum Beijing. In this research used descriptive qualitative methods was be designed byapplying descriptive phenomenon design. The researcher took a full of the total Ashima and Zhongwen performed on film Assalamualaikum Beijing. In collecting the data, the scripts found the searching through the international network services and found the types of gesture on film Assalamualaikum Beijing. There were 32 gesture that contain 649 dialogues on film Assalamualaikum Beijing. There are five gesture that analyzed from on film. They percentage of total gesture on film, Emblematic was 32.25%, Iconic was 9.375%, Metaphoric was 15.625%, Affect was 18.75% and Beat was 25%. Why it’s dominantly because Emblematic gesture is the most well-known of gesture within a culture, can be highly offensive. The steps of analyzing the data were watching the movie, reading the script, and displaying the gestures on film Assalamualaikum Beijing by translating each word from Indonesia to English. -
Anat-Yahu and the Jews at Elephantine M.E
537 ANAT-YAHU AND THE JEWS AT ELEPHANTINE M.E. Mondriaan Department of Ancient Languages and Cultures University of Pretoria South Africa E-mail: [email protected] (Received 25/02/2013: Revised 15/11/2013) ABSTRACT Important Aramaic papyri documents have been discovered at the fortified city on the island of Elephantine in the Nile River. These documents describe, inter alia, the lives of a group of Jewish mercenaries and their families who lived there during the sixth and fifth centuries B.C.E. They probably originated from the former kingdom of northern Israel. Documents attest to an excavated Jewish temple where sacrifices were offered to YHW. The inhabitants of the seventh century B.C.E. northern Israel consisted mainly of Israelites and Aramaeans. They worshipped many deities or forms of divine manifestation. This religious pluralism was presumably carried over to Elephantine. Several of these papyri contain references to YHW, the most significant being an oath in the name of Anat-Yahu. The aim of this article is to illustrate that the possible veneration of Anat-Yahu by the Jews at Elephantine could support the much-debated theory that the Israelites believed that Yahweh had a consort. INTRODUCTION Jewish mercenaries and their families lived on the island of Elephantine in the Nile River during the sixth and fifth centuries B.C.E. They probably originated from the former kingdom of northern Israel. The inhabitants of the seventh century B.C.E. northern Israel consisted mainly of Israelites and Aramaeans who shared Aramaic as their common language. The deities they worshipped included Anat-Bethel and Yahweh or Yahu. -
(Bsanhedrin 82A): a LEGAL STUDY of INTERMARRIAGE in CLASSICAL JEWISH SOURCES
"IS SHE FORBIDDEN OR PERMITTED?" (bSANHEDRIN 82a): A LEGAL STUDY OF INTERMARRIAGE IN CLASSICAL JEWISH SOURCES by Laliv Clenman A thesis submitted in conformity with the requirements for the degree of PhD Graduate Department of Near and Middle Eastern Civilizations University of Toronto © Copyright by Laliv Clenman (2009) Name: Laliv Clenman Degree: Ph.D. Year of Convocation: 2009 Graduate Department: Near and Middle Eastern Civilizations University of Toronto Thesis Title: "Is she forbidden or permitted?" (bSanhedrin 82a): A Legal Study of Intermarriage in Classical Jewish Sources Thesis Abstract: This longitudinal and comparative study explores the nature and development of rabbinic thought on intermarriage. One could hardly phrase the query that lies at the heart of this work better than the Talmud itself: "Is she forbidden or permitted?" (bSanhedrin 82a). This challenge, posed to Moses as part of an exegetical exploration of the problem of intermarriage, asks so much more than whether an Israelite might marry a Gentile. It points to conflicts between biblical law and narrative, biblical and rabbinic law, as well as incompatibilities within rabbinic halakhah. The issues of status, national identity and gender loom large as the various legal and narrative sources on intermarriage are set on an hermeneutic collision course. In this way many rabbinic sources display a deep understanding of the complexity inherent to any discussion of intermarriage in rabbinic tradition. Considering intermarriage as a construct that lies at the intersection between identity and marital rules, we begin this study of rabbinic legal systems with an analysis of the notion of intramarriage and Jewish identity in halakhah as expressed through the - ii - system of the asarah yuchasin (ten lineages).