Sea-Monsters in the Hebrew Bible Associated with Leviathan

Total Page:16

File Type:pdf, Size:1020Kb

Sea-Monsters in the Hebrew Bible Associated with Leviathan i ABSTRACT Leviathan and the other sea-monsters in the Hebrew Bible have been a source of dissension amongst biblical scholars. Evidently, no consensus exists amongst them on how to translate the Hebrew words referring to these mythical monsters. Therefore, a tendency developed amongst exegetes to transfigure these mythical beasts into ordinary animals, to translate them in a vague and general way or to interpret them as mere symbols. This study, therefore, investigates ways in which the assumed existence of mythical creatures in the OT are denied, identified, or rejected. To gain a better understanding of the nature and function of these mythical creatures in the OT, similar creatures in the Ancient Near East (ANE) have been examined with a focus on sea-monsters and dragons associated with the primeval sea. These findings propose not only a more distinct epitome of Leviathan, but also of other monsters associated with the primeval waters as דָ ג גָד֔ ֹול tanninim), behemoth and the) תַּ נִּינִּ ִ֖ם ,depicted in the OT. These are Rahab (Jonah’s big fish). It was concluded that when these beasts are interpreted in the light of the magico-mythical cosmology of the ANE and the OT, they should be seen as mythical creatures, assumed to be real by the ancient audience of the biblical text. When striving for fidelity to and loyalty with regard to both the text and the current reader, any translation should, therefore, present the foreignness of these monsters or dragons to the contemporary reader. ii TABLE OF CONTENTS CHAPTER 1 – THE PROBLEM OF SEAMONSTERS IN THE OT ....................... 1 1.1 INTRODUCTION ........................................................................................ 1 1.2 REASONS FOR MISIDENTIFYING MYTHICAL CREATURES IN THE OT 2 1.2.1 Fundamentalist reasons ........................................................................ 2 1.2.2 Insufficient appreciation of the magico-mythical cosmology of the OT .. 3 1.2.3 A specific view of monotheism .............................................................. 3 1.3 WAYS OF DENIAL OF MYTHICAL CREATURES IN THE OT ................... 4 1.3.1 Identifying the animal as a real and known animal ................................ 4 1.3.2 Interpreting the description as mytho-poetic .......................................... 5 1.4 PURPOSE AND AIMS................................................................................. 5 1.4.1 How large sea-monsters should be interpreted ..................................... 6 1.4.2 To investigate of the nature of mythical creatures in ANE ..................... 6 1.4.3 To examine the fidelity of translations and interpretation ....................... 6 1.5 CHAPTER DIVISION................................................................................... 6 1.5.1 Chapter 2 ............................................................................................... 7 1.5.2 Chapter 3 ............................................................................................... 7 1.5.3 Chapter 4 ............................................................................................... 7 1.5.4 Chapter 5 ............................................................................................... 7 1.5.5 Chapter 6 ............................................................................................... 8 1.5.6 Chapter 7 ............................................................................................... 8 1.5.7 Chapter 8 ............................................................................................... 8 1.5.8 Chapter 9 ............................................................................................... 9 1.5.9 Chapter 10 ............................................................................................. 9 CHAPTER 2 - METHODOLOGY ........................................................................ 10 iii 2.1 OVERVIEW OF APPROACH .................................................................... 10 2.1.1 Gadamer’s fusion of horizons .............................................................. 13 2.1.2 Scholarly reflections on Gadamer’s fusion of horizons ........................ 17 2.1.3 Expanded views on Gadamer’s hermeneutics .................................... 18 2.2 PROBLEMS WHEN TRANSLATING PROBLEMATIC SECTIONS IN THE OLD TESTAMENT .......................................................................................... 20 2.2.1 Formal equivalence ............................................................................. 21 2.2.2 Functional equivalence ........................................................................ 21 2.3 PROBLEMS WITH TRANSLATIONS ........................................................ 23 2.3.1 Formal equivalence ............................................................................. 23 2.3.2 Functional equivalence ........................................................................ 24 2.3.3 Translation as “falsification” ................................................................. 26 2.3.4 Translatorial gatekeeping .................................................................... 27 2.4 POSSIBLE SOLUTIONS TO TRANSLATIONAL OBSTACLES ................ 31 2.4.1 Skopos theory ..................................................................................... 31 2.4.2 Principle of necessary precision .......................................................... 33 2.4.3 The concept of ‘translatorial action’ ..................................................... 34 2.4.4 Relevance theory................................................................................. 34 2.4.5 Foreignisation ...................................................................................... 34 2.4.6 Fidelity ................................................................................................. 36 2.4.7 Loyalty ................................................................................................. 37 2.4.8 Other insights into translational obstacles ........................................... 37 2.5 TYPE OF DATA USED.............................................................................. 39 2.6 LIMITATIONS TO THIS STUDY ................................................................ 39 2.7 DELIMITATIONS ....................................................................................... 40 2.8 CONCLUSION .......................................................................................... 41 iv IN THE OT ....................... 43 יָם CHAPTER 3 - PRIMEVAL SEA IN THE ANE AND 3.1 INTRODUCTION ....................................................................................... 43 3.2 THE PRIMEVAL SEA/WATERS IN THE ANE ASSOCIATED WITH SEA MONSTERS .................................................................................................... 44 3.2.1 Mesopotamia ....................................................................................... 45 3.2.2 Egypt ................................................................................................... 46 3.2.3 Greek mythology ................................................................................. 49 3.2.4 Ugarit ................................................................................................... 50 3.2.5 Concluding remarks on the primeval waters in the ANE ...................... 51 3.3 THE PRIMEVAL SEA/WATERS IN THE HEBREW BIBLE ....................... 53 sea) ................................................................................................ 55) יָם 3.3.1 tehom) ....................................................................................... 59) תְ הֹום 3.3.2 3.4 CONCLUSION .......................................................................................... 60 CHAPTER 4 - SEA-MONSTERS IN THE ANE ................................................... 62 4.1 INTRODUCTION ....................................................................................... 62 4.2 DEMONS ................................................................................................... 63 4.3 MONSTERS .............................................................................................. 66 4.3.1 Monsters in Greek mythology .............................................................. 66 4.3.2 Monsters in Egyptian mythology .......................................................... 69 4.3.3 Monsters in Mesopotamia ................................................................... 69 4.3.4 Monsters in Ugarit ............................................................................... 71 4.4 SEA-MONSTERS IN THE ANE ................................................................. 71 4.4.1 Extraordinarily large in size and paranormally (and godly) powerful ... 71 4.4.2 Serpent-like bodies with multiple monstrous heads ............................. 72 4.4.3 Fashioned in strange combinations ..................................................... 72 v 4.5 DRAGONS ................................................................................................ 72 4.6 SERPENTS ............................................................................................... 74 4.7 SEA-MONSTERS IN THE ANE ................................................................. 76 4.7.1 Sea-monsters in Egypt ........................................................................ 76 4.7.2 Sea-monsters in Greece ...................................................................... 78 4.7.3 Sea-monsters in
Recommended publications
  • From Indo-European Dragon Slaying to Isa 27.1 a Study in the Longue Durée Wikander, Ola
    From Indo-European Dragon Slaying to Isa 27.1 A Study in the Longue Durée Wikander, Ola Published in: Studies in Isaiah 2017 Document Version: Publisher's PDF, also known as Version of record Link to publication Citation for published version (APA): Wikander, O. (2017). From Indo-European Dragon Slaying to Isa 27.1: A Study in the Longue Durée. In T. Wasserman, G. Andersson, & D. Willgren (Eds.), Studies in Isaiah: History, Theology and Reception (pp. 116- 135). (Library of Hebrew Bible/Old Testament studies, 654 ; Vol. 654). Bloomsbury T&T Clark. Total number of authors: 1 General rights Unless other specific re-use rights are stated the following general rights apply: Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal Read more about Creative commons licenses: https://creativecommons.org/licenses/ Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. LUND UNIVERSITY PO Box 117 221 00 Lund +46 46-222 00 00 LIBRARY OF HEBREW BIBLE/ OLD TESTAMENT STUDIES 654 Formerly Journal of the Study of the Old Testament Supplement Series Editors Claudia V.
    [Show full text]
  • 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.
    [Show full text]
  • Constellation Myths Has Exciting and Sometimes Tragic Guides for Gods and Heroes
    TEACHER’S GUIDE TEACHER’S GUIDE TEACHER’S GUIDE Follow-up Activities • www.pantheon.org Encyclopedia Mythica supplies definitions, images, and pronunciation • This collection of constellation myths has exciting and sometimes tragic guides for gods and heroes. events happening at the beginning, middle, and endings of their stories. • www.mythweb.com/encyc/index.html Pretend you are a news reporter called to the scene of one of these Look up your favorite Greek character in this encyclopedia of Greek events. Develop a list of “who,”“what,”“where,”“why” and “how” ques- mythology. tions to ask one of the characters.With a partner, take turns asking and • www.mythman.com recording answers about the tragic or exciting event.Write it up as a A humorous homework help site for students with classical myth “breaking news” story. retellings. • There are many variations and mythological beings in constellation and nature myths. Have students research, compare, and contrast other ver- Suggested Print Resources sions of these tales. Use Bulfinch’s Mythology by Thomas Bulfinch • Andrews,Tamra. Dictionary of Nature Myths: Legends of the Earth, Sea, (Random House, 1998) to discover alternate stories. and Sky. Oxford University Press, Oxford, NY; 2000. • Students can research other stars and planets named after characters in • D’Aulaire, Ingri and Edgar Parin D’Aulaire. Ingri and Edgar Parin Greek mythology. Have them find out why the beautiful Pleiades, the D’Aulaire’s Book of Greek Myths. Doubleday, Garden City, NY; 1962. One CONSTELLATION MYTHS seven daughters of Atlas, are placed as stars in front of the Orion con- of the best-loved classical collections of Greek mythology.
    [Show full text]
  • Elusive European Monsters Alli Starry
    1 SELKIE Seal by sea and sheds its skin to walk on land in human form. This creature comes from the Irish and Scottish and Faroese folklore to keep their women cautious of men from the sea. 0 375 750 Km 9 KELPIE 2 PHOUKA N A shapeshifting water spirit in the lochs and A shapeshifting goblin sighted by the top of rivers of Scotland. The kelpie is told to warn the River Liffey. Takes drunkards on a wild children away from dangerous waters and women night ride and dumps them in random places. 6 to be wary of strangers. The Kelpie commonly Can be a nice excuse for a takes the shape of a horse with backwards hooves night at the pub. as it carries off its victims. 5 1 3 9 2 8 8 BOLOT N IK 4 A swamp monster originating from Poland. The Bolotnik pretends to be a stepping LOCH NESS 3 stone in a swamp when people pass through, then MON STER moves; causing its victims to fall into the mud where they can then be devoured. Legend has it that Loch Ness, Scotland has plesiosaur living in its depths. Affectionately named Nessie, a fisherman once 7 CET US spotted her surfacing the 7 Cetus is a sea monster from Greek Mythology. loch and Cetus is a mix between the sea serpent and a snapped a Map By: Alli Starry Monster information from Wikipedia whale. Its tale has been passed down through fuzzy picture. Pictures from deviantart.com the ages of Grecian folktales. It now resides World Mercator Projection; WKID: 54004 among the stars as a constellation.
    [Show full text]
  • Job Commentaries
    Job Commentaries ESTHER PSALMS JOB RESOURCES Commentaries, Sermons, Illustrations, Devotionals Click chart to enlarge Chart from Jensen's Survey of the NT - used by permission The Book of Job Related Blogpost Job 1-3 Job 4-37 Job 38-42 PROLOGUE: DIALOGUE: EPILOGUE: SITUATION SEARCH SOLUTION Prose Poetry Prose Conflict Debate Repentance Dilemma of Job Debate of Job Deliverance of Job Disasters of Job Dialogues with Job Deliverance of Job A Great Man A Great Discussion A Great Revelation A Great Examination A Great Vindication Controversy Between Controversy Between Communication Between Jehovah & Satan Job & Three Friends Jehovah & Job (Satan & the Saint) Cycle 1 Eliphaz & Job (4-7) Bildad & Job (8-10) Zophar & Job (11-14) Cycle 2 Eliphaz & Job (15-17) Bildad & Job (18-19) Zophar & Job (20-21) Cycle 3 Eliphaz & Job (22-24) Bildad & Job (25-31) Elihu & Job (32-37) Dialogue in Heaven Dialogue on Earth Dialogue Between Heaven & Earth Job Tested & Despairing Job Counseled Job Approved The Onset of Suffering The Reality of Suffering The Final Word from God Challenge of Satan: 1-2 Judgments Voice Complaint of Job: 3 of Men of God Takes Place: Takes Place: Takes Place: Heaven & Earth Land of Uz (North Arabia) Heaven & Earth Patriarchal Period (circa 2000 BC) Author Unknown The Problem of Pain The Blessing Through Suffering OUTLINE OF JOB - Meredith Kline The Wycliffe Bible Commentary I. Desolation: The trial of Job's wisdom. Job 1:1-2:10 Job's wisdom described. Job 1:1-5 Job's wisdom denied and displayed. Job 1:6-2:10. The enmity of Satan.
    [Show full text]
  • On Program and Abstracts
    INTERNATIONAL ASSOCIATION FOR COMPARATIVE MYTHOLOGY & MASARYK UNIVERSITY, BRNO, CZECH REPUBLIC TENTH ANNUAL INTERNATIONAL CONFERENCE ON COMPARATIVE MYTHOLOGY TIME AND MYTH: THE TEMPORAL AND THE ETERNAL PROGRAM AND ABSTRACTS May 26-28, 2016 Masaryk University Brno, Czech Republic Conference Venue: Filozofická Fakulta Masarykovy University Arne Nováka 1, 60200 Brno PROGRAM THURSDAY, MAY 26 08:30 – 09:00 PARTICIPANTS REGISTRATION 09:00 – 09:30 OPENING ADDRESSES VÁCLAV BLAŽEK Masaryk University, Brno, Czech Republic MICHAEL WITZEL Harvard University, USA; IACM THURSDAY MORNING SESSION: MYTHOLOGY OF TIME AND CALENDAR CHAIR: VÁCLAV BLAŽEK 09:30 –10:00 YURI BEREZKIN Museum of Anthropology and Ethnography & European University, St. Petersburg, Russia OLD WOMAN OF THE WINTER AND OTHER STORIES: NEOLITHIC SURVIVALS? 10:00 – 10:30 WIM VAN BINSBERGEN African Studies Centre, Leiden, the Netherlands 'FORTUNATELY HE HAD STEPPED ASIDE JUST IN TIME' 10:30 – 11:00 LOUISE MILNE University of Edinburgh, UK THE TIME OF THE DREAM IN MYTHIC THOUGHT AND CULTURE 11:00 – 11:30 Coffee Break 11:30 – 12:00 GÖSTA GABRIEL Georg-August-Universität Göttingen, Germany THE RHYTHM OF HISTORY – APPROACHING THE TEMPORAL CONCEPT OF THE MYTHO-HISTORIOGRAPHIC SUMERIAN KING LIST 2 12:00 – 12:30 VLADIMIR V. EMELIANOV St. Petersburg State University, Russia CULTIC CALENDAR AND PSYCHOLOGY OF TIME: ELEMENTS OF COMMON SEMANTICS IN EXPLANATORY AND ASTROLOGICAL TEXTS OF ANCIENT MESOPOTAMIA 12:30 – 13:00 ATTILA MÁTÉFFY Hacettepe University, Ankara, Turkey & Georg-August-Universität Göttingen,
    [Show full text]
  • Who Maketh the Clouds His Chariot: the Comparative Method and The
    LIBERTY UNIVERSITY SCHOOL OF RELIGION WHO MAKETH THE CLOUDS HIS CHARIOT: THE COMPARATIVE METHOD AND THE MYTHOPOETICAL MOTIF OF CLOUD-RIDING IN PSALM 104 AND THE EPIC OF BAAL A THESIS SUBMITTED TO THE FACULTY OF LIBERTY UNIVERSITY IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS IN RELIGIOUS STUDIES BY JORDAN W. JONES LYNCHBURG, VIRGINIA APRIL 2010 “The views expressed in this thesis do not necessarily represent the views of the institution and/or of the thesis readers.” Copyright © 2009 by Jordan W. Jones All Rights Reserved ii ACKNOWLEDGMENTS To Dr. Don Fowler, who introduced me to the Hebrew Bible and the ancient Near East and who instilled in me an intellectual humility when studying the Scriptures. To Dr. Harvey Hartman, who introduced me to the Old Testament, demanded excellence in the classroom, and encouraged me to study in Jerusalem, from which I benefited greatly. To Dr. Paul Fink, who gave me the opportunity to do graduate studies and has blessed my friends and I with wisdom and a commitment to the word of God. To James and Jeanette Jones (mom and dad), who demonstrated their great love for me by rearing me in the instruction and admonition of the Lord and who thought it worthwhile to put me through college. <WqT* <yx!u&oy br)b=W dos /ya@B= tobv*j&m^ rp@h* Prov 15:22 To my patient and sympathetic wife, who endured my frequent absences during this project and supported me along the way. Hn`ovl=-lu^ ds#j#-tr~otw+ hm*k=j*b= hj*t=P* h*yP! Prov 31:26 To the King, the LORD of all the earth, whom I love and fear.
    [Show full text]
  • Studies in Early Mediterranean Poetics and Cosmology
    The Ruins of Paradise: Studies in Early Mediterranean Poetics and Cosmology by Matthew M. Newman A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Classical Studies) in the University of Michigan 2015 Doctoral Committee: Professor Richard Janko, Chair Professor Sara L. Ahbel-Rappe Professor Gary M. Beckman Associate Professor Benjamin W. Fortson Professor Ruth S. Scodel Bind us in time, O Seasons clear, and awe. O minstrel galleons of Carib fire, Bequeath us to no earthly shore until Is answered in the vortex of our grave The seal’s wide spindrift gaze toward paradise. (from Hart Crane’s Voyages, II) For Mom and Dad ii Acknowledgments I fear that what follows this preface will appear quite like one of the disorderly monsters it investigates. But should you find anything in this work compelling on account of its being lucid, know that I am not responsible. Not long ago, you see, I was brought up on charges of obscurantisme, although the only “terroristic” aspects of it were self- directed—“Vous avez mal compris; vous êtes idiot.”1 But I’ve been rehabilitated, or perhaps, like Aphrodite in Iliad 5 (if you buy my reading), habilitated for the first time, to the joys of clearer prose. My committee is responsible for this, especially my chair Richard Janko and he who first intervened, Benjamin Fortson. I thank them. If something in here should appear refined, again this is likely owing to the good taste of my committee. And if something should appear peculiarly sensitive, empathic even, then it was the humanity of my committee that enabled, or at least amplified, this, too.
    [Show full text]
  • The Book of Job – Discussion Points 12/2/2014
    The Book of Job – Discussion points 12/2/2014 Dating – Impossible to know for sure. Possibly post-Exilic, from an ancient Near East story Translation – Most difficult book in the Bible to translate Purpose – To ask the question: Is disinterested piety possible? (Look at the bet) Themes – God’s Justice Distributive Retributive Nature of suffering – Why do we suffer? 1) We are bad 2) God is bad 3) God is weak But Job does not allow for any of these alternatives Job— A great potentate (morality based on piety) in the Near East (Edom?), blameless (no defects in character), fearing God (knows how to give right worship), and upright (lived justly) Suffers, overturns his day (not God), rests in his righteousness Comes to an understanding of God’s love (See 19:1-29) The Friends – Non-Jewish, International (use five words (Elohim, el, eloah, sadday and Yahweh for one God)). Represent all of humanity in relationship to the One. Eliphaz is the eldest, from Teman, a region proverbial for wise men. What is their main failing? They see God as a problem to be analyzed, not as a Mystery to be loved. Absolutely sure, and absolutely missing the point. Convinced that all suffering comes from sin Do not have hesed (covenant love) for Job. Mourn, yes, but then speak for God, not for Job Elihu – Opens up the possibility of instructive suffering. God’s might makes his justice (else God is subject to Justice, and there is something greater than God). This is similar to Islam. Imagery— Leviathan, Rahab, Behemoth Courtroom (Oath of exculpation 31:1-40) No sins
    [Show full text]
  • De-Demonising the Old Testament
    De-Demonising the Old Testament An Investigation of Azazel , Lilith , Deber , Qeteb and Reshef in the Hebrew Bible Judit M. Blair Doctor of Philosophy University of Edinburgh 2008 Declaration I declare that the present thesis has been composed by me, that it represents my own research, and that it has not been submitted for any other degree or professional qualification. ______________________ Judit M. Blair ii ACKNOWLEDGEMENTS There are many people to thank and acknowledge for their support and help over the past years. Firstly I would like to thank the School of Divinity for the scholarship and the opportunity they provided me in being able to do this PhD. I would like to thank my ‘numerous’ supervisors who have given of their time, energy and knowledge in making this thesis possible: To Professor Hans Barstad for his patience, advice and guiding hand, in particular for his ‘adopting’ me as his own. For his understanding and help with German I am most grateful. To Dr Peter Hayman for giving of his own time to help me in learning Hebrew, then accepting me to study for a PhD, and in particular for his attention to detail. To Professor Nick Wyatt who supervised my Masters and PhD before his retirement for his advice and support. I would also like to thank the staff at New College Library for their assistance at all times, and Dr Jessie Paterson and Bronwen Currie for computer support. My fellow colleagues have provided feedback and helpful criticism and I would especially like to thank all members of HOTS-lite I have known over the years.
    [Show full text]
  • Nudity and Music in Anatolian Mythological Seduction Scenes and Iconographic Imagery
    Ora Brison Nudity and Music in Anatolian Mythological Seduction Scenes and Iconographic Imagery This essay focuses on the role of Anatolian music in erotic and sexual contexts — especially of its function in mythological seduction scenes. In these scenes, music is employed as a means of enhancing erotic seduction. A number of cultic, sexual iconographic representations associated with musical instruments and performers of music will also be discussed. Historical Background Most of the data on the music culture of the Anatolian civilizations comes from the Old Hittite and Hittite Imperial periods, dating from 1750 to 1200 bce, though some data comes from the Neo-Hittite period, namely 1200 to 800 bce.1 The textual sources relate mainly to religious state festivals, ceremonies and rituals. It is likely that Hittite music culture reflected the musical traditions of the native Anatolian cultures — the Hattians2 — as well as the influences of other migrating ethnic groups, such as the Hurrians3 or the Luwians,4 who settled in Anatolia. Hittite music culture also shows the musical influence of and fusion with the neighboring major civilizations: Mesopotamia, Egypt and the Aegean (Schuol 2004: 260). Our knowledge of Anatolian music, musical instruments, musicians, singers and performers is based on extensive archaeological evidence, textual and visual, as well as on recovered pieces of musical artifacts. Much of the data has been collected from the corpus of religious texts and cultic iconographic representations. Nevertheless, we can assume that music, song and dance played a significant role not only in reli- gious practices, but also in many aspects of daily life (de Martino 1995: 2661).
    [Show full text]
  • Lesson 3 - in Self-Defense (Job's Responses)
    Lesson 3 - In Self-Defense (Job's responses) The book of JOB is about… Job. That seems obvious, but it’s also easy to forget in a rambling and rather confusing text. The rest of the “cast” (so to speak) are basically “foils” for Job. That makes Job’s speeches very important. In this lesson, Job gets to speak for himself. Unfortunately, it is difficult to sort out the flow of Job’s speeches, especially in the third-cycle of arguments. Biblical scholars have long recognized that the texts of the third cycle got muddled and moved about at some point, with Job seemingly arguing against himself in places, while “friend” Bildad is given almost nothing to say, and Zophar is missing altogether. (See the appendix to this lesson, with the text rearranged according to commentator Marvin Pope’s suggestion.) Back In the opening ancient story (Lesson 1), Job is presented as the unwitting, and innocent, victim of testing by God and the Adversary. In the dialogues… which take up chapters 3 to 31… the conversation is an ongoing set of assertions by Job of his innocence, and of protestations of God’s unjustified actions against him. As readers, we need to keep remembering that Job is not wrong in all of this, he’s the one who’s right. The ones who are wrong, who God is most displeased with at the end, are the so-called “Comforters” – the ones re-christened as the “Un-Comfortables” in Lesson 2. (See 42: 7-8) Their sanctimonious pieties, and simplistic assumptions are erroneous, as well as mean-spirited.
    [Show full text]