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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. -
MESHA STELE. Discovered at Dhiban in 1868 by a Protestant Missionary
MESHA STELE. Discovered at Dhiban in 1868 by a Protestant missionary traveling in Transjordan, the 35-line Mesha Inscription (hereafter MI, sometimes called the Moabite Stone) remains the longest-known royal inscription from the Iron Age discovered in the area of greater Palestine. As such, it has been examined repeatedly by scholars and is available in a number of modern translations (ANET, DOTT). Formally, the MI is like other royal inscriptions of a dedicatory nature from the period. Mesha, king of Moab, recounts the favor of Moab's chief deity, Chemosh (Kemosh), in delivering Moab from the control of its neighbor, Israel. While the MI contains considerable historical detail, formal parallels suggest the Moabite king was selective in arranging the sequence of events to serve his main purpose of honoring Chemosh. This purpose is indicated by lines 3-4 of the MI, where Mesha says that he erected the stele at the "high place" in Qarh\oh, which had been built to venerate Chemosh. The date of the MI can be set with a 20-30-year variance. It must have been written either just before the Israelite king Ahab's death (ca. 853/852 B.C.) or a decade or so after his demise. The reference to Ahab is indicated by the reference in line 8 to Omri's "son," or perhaps "sons" (unfortunately, without some additional information, it is impossible to tell morphologically whether the word [bnh] is singular or plural). Ahab apparently died not long after the battle of Qarqar, in the spring of 853, when a coalition of states in S Syria/Palestine, of which Ahab was a leader, faced the encroaching Assyrians under Shalmaneser III. -
You Will Be Like the Gods”: the Conceptualization of Deity in the Hebrew Bible in Cognitive Perspective
“YOU WILL BE LIKE THE GODS”: THE CONCEPTUALIZATION OF DEITY IN THE HEBREW BIBLE IN COGNITIVE PERSPECTIVE by Daniel O. McClellan A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in THE FACULTY OF GRADUATE STUDIES Master of Arts in Biblical Studies We accept this thesis as conforming to the required standard ............................................................................... Dr. Craig Broyles, PhD; Thesis Supervisor ................................................................................ Dr. Martin Abegg, PhD; Second Reader TRINITY WESTERN UNIVERSITY December, 2013 © Daniel O. McClellan Table of Contents Chapter 1 – Introduction 1 1.1 Summary and Outline 1 1.2 Cognitive Linguistics 3 1.2.1 Profiles and Bases 8 1.2.2 Domains and Matrices 10 1.2.3 Prototype Theory 13 1.2.4 Metaphor 16 1.3 Cognitive Linguistics in Biblical Studies 19 1.3.1 Introduction 19 1.3.2 Conceptualizing Words for “God” within the Pentateuch 21 1.4 The Method and Goals of This Study 23 Chapter 2 – Cognitive Origins of Deity Concepts 30 2.1 Intuitive Conceptualizations of Deity 31 2.1.1 Anthropomorphism 32 2.1.2 Agency Detection 34 2.1.3 The Next Step 36 2.2. Universal Image-Schemas 38 2.2.1 The UP-DOWN Image-Schema 39 2.2.2 The CENTER-PERIPHERY Image-Schema 42 2.3 Lexical Considerations 48 48 אלהים 2.3.1 56 אל 2.3.2 60 אלוה 2.3.3 2.4 Summary 61 Chapter 3 – The Conceptualization of YHWH 62 3.1 The Portrayals of Deity in the Patriarchal and Exodus Traditions 64 3.1.1 The Portrayal of the God of the Patriarchs -
Ancient Near Eastern Deities and the Bible F
I Ancient Near Eastern Deities and the Bible Asherah Molek (Molech) Canaanite female deity identified as the consort of the chief National deity of Ammon. Canaanite god, E1, and as the mother of the gods. Child sacrif,ce influenced this deity's disposition and action, deity's Mentioned frequently in the Old Testament in parallel with a detestable practice mentioned repeatedly with the worship of Baal. name (Lev. 18:21; 20:2-4). on the Mount of Olives just The Asherah pole was a wooden device associated with worship Solomon built a sanctuary of Molek the division of Asherah. The Israelites were to remove them from the east of the Lord's temple, an act that precipitated land but instead added to their number by building their ofhis kingdom (1 Kings ll;5,7 ,33). own (Exod. 34:13;2 Kings 17:10). Dagon (Dagan) (Astarte, lshtar) Ashtoreth \ational cleitr. of the Philistines adopted upon their arrival in The chief temale dein- oi Tr-re and Sidon. ti-re beautitul daueh- C ana;1r1. prime ter of the chiei Car-raanite deitr. El. and the sensual. iemale li..';ght :rr in:l,rence the lLeaith of the grain harvest in the consort of Baa1. srrin-qro\iLns lar-id oi the Philistine plair-r. lvas enslaved Thought to intluence a r-arietr- oi dimensiolts oilife, including Perceir-ed to htrr-e bested the Lord t'hen Samson serualitr, tertilitr, ireather. and it-ar. (Judg. l6:23) and when the Philistines put the captured ark of Dagon (1 Sarn. 5:2), notions Israelite allection lbr this deitr- came rrith Solomons alliance with of the covenant in the temple Phoenrcia one oithe abuses tl-rat precipitated the division quickly dispelled. -
Review of David Penchansky, Twilight of the Gods
BOOK REVIEWS REVIEW OF DAVID PENCHANSKY, TWILIGHT OF THE GODS Michael Carden Honorary Research Adviser, School of History, Philosophy, Religion and Classics, University of Qld, Australia. Correspondence to Michael Carden: [email protected] Michael Carden reviews David Penchansky’s Twilight of the Gods: Polytheism in the Hebrew Bible. Louisville, Kentucky: Westminster John Knox; 2005. In this short volume, Penchansky embarks on a ‘subversive reading’ (91) of the Hebrew scriptures to argue that ‘there exist in the Bible divine forces other than Yahweh’ (51). By doing so he is challenging both the two millennia long reading tradition that assumes the Hebrew scriptures are wholly monotheistic in origin and theme and that this monotheism is fully in accord with the later readers’ monotheisms. He also challenges modern scholarly assumptions of a linear evolution of Israelite paganism/polytheism into radical or exclusive monotheism – Yahweh aloneism. Instead, through a series of readings of biblical texts, Penchansky argues that the reli- gious world encountered here is a variegated one ranging from polytheism and henotheism to varieties of inclusive monotheism and exclusive monotheism of the Yahweh alone variety. Con- sequently, the story of Israelite religion is not one of a smooth progress to one God but more a ‘struggle… an ongoing process, with back and forth movement’ (xii). Penchansky’s readings are grouped into two sections – the Gods of Ancient Israel and the Goddesses of Ancient Israel respectively. The first is the longer of the two with five chapters ad- dressing a number of narratives and biblical polemics. In the first chapter, Penchansky presents the story in 2 Kings 3 as one that clearly does not fit a monotheistic worldview. -
Queen Mothers of Judah and the Religious Trends That Develop During Their Sons' Reign
Olivet Nazarene University Digital Commons @ Olivet Honors Program Projects Honors Program 5-2021 Mothers and Sons: Queen Mothers of Judah and the Religious Trends that Develop During Their Sons' Reign Brian Bowen Olivet Nazarene University, [email protected] Follow this and additional works at: https://digitalcommons.olivet.edu/honr_proj Part of the Biblical Studies Commons Recommended Citation Bowen, Brian, "Mothers and Sons: Queen Mothers of Judah and the Religious Trends that Develop During Their Sons' Reign" (2021). Honors Program Projects. 120. https://digitalcommons.olivet.edu/honr_proj/120 This Article is brought to you for free and open access by the Honors Program at Digital Commons @ Olivet. It has been accepted for inclusion in Honors Program Projects by an authorized administrator of Digital Commons @ Olivet. For more information, please contact [email protected]. ii ACKNOWLEDGEMENTS A huge special thanks to my advisor, Kevin Mellish, Ph.D. for working with me through the whole research process from the seed of an idea to the final polished draft. Without his guidance, this project would not exist. Thank you to Pam Greenlee, Sandy Harris, and the Interlibrary Loan Department for helping me to get access to resources that would not have been available to me otherwise. Thank you to Elizabeth Schurman, Ph.D., and Dan Sharda, Ph.D. for assisting with the submission process to the Honors Council for the annotated bibliography, proposal, and thesis. Also, thanks to Elizabeth Schurman, Ph.D., Eddie Ellis, Ph.D., and Larry Murphy, Ph.D. for support with the editing and polishing of my thesis. Thanks to the Olivet Nazarene University Honors Council for giving me the opportunity and means to do this research project. -
The Divine Council in Late Canonical And
THE DIVINE COUNCIL IN LATE CANONICAL AND NON-CANONICAL SECOND TEMPLE JEWISH LITERATURE by Michael S. Heiser A dissertation submitted in partial fulfillment of The requirements for the degree of Doctor of Philosophy (Hebrew and Semitic Studies) at the UNIVERSITY OF WISCONSIN-MADISON 2004 Copyright by Michael S. Heiser 2004 All Rights Reserved THE DIVINE COUNCIL IN LATE CANONICAL AND NON-CANONICAL SECOND TEMPLE JEWISH LITERATURE Table of Contents Abstract Abbreviations Chapter One: Introduction to the Study . 1 1.1 Previous Divine Council Scholarship and the Need for This Study 1.2 Divine Plurality in Late Canonical Texts and Assumptions About Israelite Monotheism 1.3 The Problem of Divine Plurality in Second Temple Non-Canonical Jewish Literature 1.4 Comments on Metaphor and Divine Imagery 1.5 Overview of Ensuing Chapters Chapter Two: The Divine Council of Pre-Exilic Israelite Religion as the Backdrop for Divine Plurality in Late Canonical and Non-Canonical Texts . 34 2.1 Terminology for the Divine Council 2.2 The Meeting Place of the Divine Council 2.3 The Members of the Divine Council 2.4 The Structure and Operation of the Divine Council’s Bureaucracy 2.5 The Status and Role of the Vice-Regent 2.6 Interpretation of Divine Hypostases and the Vice-Regent in Second Temple Texts Chapter Three: Assumptions of Exilic Redaction and the Progression From Polytheism to Monotheism: The Argument from Deuteronomy 32 and Psalm 82 . 68 3.1 Text-Historical Assumptions and Late Israelite Religion 3.2 The Argument for Exilic Alteration or Elimination of the Divine Council 3.3 Psalm 82: Yahweh-El or Yahweh and El? 3.4 The Relationship of Deuteronomy 32:8-9 to Psalm 82 3.5 Summation Chapter Four: The Divine Council and Monolatry in Deuteronomy and Deutero-Isaiah . -
Angels and Demons Adairsvillesda.Org December 29, 2018
!1 of !16 Angels and Demons adairsvillesda.org December 29, 2018 Recap - Last week we journeyed from the time before the flood all the way to the exodus from Egypt the journey to the promised land. We learned about two opposing principles each represented by a side in the controversy between good and evil. We learned that God has a cure for Sin and Selfishness. We learned more of the continued unfolding of the plan of saving man through a system called the sanctuary and the atonement. " Prayer: ———————————————————-" Israel finally enters the land promised to Abraham and his descendants" -at first all is well - they are told the result of living unselfishly by the law vs. selfishly like the nations around them. They care for the poor, they are giving…" -the time of the judges - Deborah, Gideon, Samson," -the time of the kings, Saul, David, Solomon. " -in Solomon’s life Israel becomes what God intended - a blessing to the world " Solomon begins to set up worship to the gods of the nations around him. " They begin to worship the gods of the nations around them. Who were these gods? Ashtoreth" Also called Astarte, or Ashtoreth (plural), the Moon goddess of the Canaanites was connected with fertility and maternity. King Solomon, influenced by his foreign wives, fell into Ashtoreth worship, which led to his downfall." Baal" Baal, sometimes called Bel, was the supreme god among the Canaanites, worshiped in many forms, but often as a sun god or storm god. He was a fertility god who supposedly made the earth bear crops and women bear children. -
The Fallen Angels in Milton's Paradise Lost
The Fallen Angels in Milton's Paradise Lost Ježik, Biljana Undergraduate thesis / Završni rad 2014 Degree Grantor / Ustanova koja je dodijelila akademski / stručni stupanj: Josip Juraj Strossmayer University of Osijek, Faculty of Humanities and Social Sciences / Sveučilište Josipa Jurja Strossmayera u Osijeku, Filozofski fakultet Permanent link / Trajna poveznica: https://urn.nsk.hr/urn:nbn:hr:142:581120 Rights / Prava: In copyright Download date / Datum preuzimanja: 2021-10-01 Repository / Repozitorij: FFOS-repository - Repository of the Faculty of Humanities and Social Sciences Osijek Sveučilište Josipa Jurja Strossmayera u Osijeku Filozofski fakultet Preddiplomski studij Engleskog jezika i književnosti i pedagogije Biljana Ježik The Fallen Angels in Milton's Paradise Lost Završni rad Mentor: doc.dr.sc. Borislav Berić Osijek, 2014. Contents Introduction ......................................................................................................................... 4 1. Milton’s Angels in General ................................................................................................. 6 2. Milton’s Fallen Angels as Pagan Deities ............................................................................ 8 3. Beelzebub .......................................................................................................................... 10 4. Moloch .............................................................................................................................. 11 5. Chemos ............................................................................................................................. -
Moabite Altar Inscription: Earliest Reference to 'Hebrews'?
Moabite Altar Inscription: Earliest Reference to ‘Hebrews’? Retrieved from https://watchjerusalem.co.il/734-moabite-altar-inscription-earliest-reference-to- hebrews on 7/22/2020. A recently deciphered inscription adds color to the biblical account. By Christopher Eames and Warren Reinsch • September 18, 2019 Moabite stone altar inscription Adam Bean Arecently deciphered Moabite stone altar inscription may bear the earliest use of the term “Hebrews,” according to epigraphists Adam Bean and Prof. Christopher Rollston. The inscribed incense altar was discovered during the 2010 excavations at Khirbet Ataruz (biblical Ataroth), in Jordan. The find provides additional evidence for the existence of an early Moabite nation; demonstrates a developing, independent Moabite script; reveals the nation’s cultic practices; and helps fill out the biblical account of 2 Kings 3. The 50 x 18.5 centimeter stone altar contains seven lines of text in two separate inscriptions: Three short horizontal lines make up Inscription A, and four longer vertical lines make up Inscription B. The inscriptions date to the late ninth–early eighth centuries B.C.E. Research of the script was conducted by Adam Bean, Christopher Rollston, P. Kyle McCarter and Stefan Wimmer; the team concluded that Inscription A was written first, followed by the partially overlapping Inscription B. Due to the poorly preserved nature of the inscriptions, there remains some measure of uncertainty regarding the proposed translations. Inscription A reads: For/with 8 shekels of bronze And this: 2 shekels of bronze Total plunder: 10 The use of the “shekel” measurement is quite common in the ancient world, and the term is mentioned 88 times in the Hebrew Bible. -
BIBLICAL PRONUNCIATION GUIDE Compiled by Lana Beyer, Episcopal Church of the Resurrection, Austin, TX
BIBLICAL PRONUNCIATION GUIDE Compiled by Lana Beyer, Episcopal Church of the Resurrection, Austin, TX Aaron Eh’-ron Aronite Eh’-ron-ight Abaddon A-bad’-on Abagtha A-bag’-tha Abarim A-bah’-rimm Abba Ab’-ba Abda Ab’-da Abdeel Ab’-de-el Abdi Av’-de Abdiel Ab’-de-el Abdon Ab’-don Abednego A-bed’-neg-o Abel Eh’-bel Abel-beth-maachah Eh’-bel-beth-ma’-ahk-a Abelkeramim Eh’-bel-ker-ah’-mimm Abelmaim Eh’-bel-mah’-imm Abelmeholah Eh’-bel-ma-hoh’-la Abelmizraim Eh’-bel-miz-rah’-im Abelshittim Eh’-bel-she-teem’ Abi Ab’-eye Abialbon Ab’-ee-alb’-on Abiasaph Ab’ee-eh’-saf Abiathar Ab-eye’-a-thar Abib A’-bib Abida Ab-eye’-da Abidan Ab-eye’-dan Abiel Ab’-ee-el Abiezer Ab’-ee-eh’-zer Abigail Ab’-igg-ehl Abihail Ab’-e-hehl Abihu Ab’-eye’-hoo Abihud Ab’-eye-hood Abijah Ab-eye’-jah Abilene A-bill-ee’-ne Abinael Ab-imm’-a-el Abimelech Ab-imm’el-ekh Abinadab Ab-in’-a-dab Abinoam Ab-in-oh’-am Abiram Ab-eye’-ram Abishag Ab-eye’-shag Abishai Ab-eye’-shy Abishalom Ab-ish’-a-lomm Abishua Ab-ish’-oo-a Abishur Eb-eye’-shurr Abital Ab-eye’-tal Abitub Ab-eye’-toob Abiud Ab-eye’-ood Abner Ab’-ner Abraham Ehb’-ra-ham (Ab’-ra-ham) Abram Ehb’-ram (Ab’-ram) Abron A’-bron Abronah A-broh’-na Absalom Ab’-sal-omm Abubus A-boo’-bus Accad Ak’-add Acco Ak’-o (Ak’-ko) Accos Ak’-oss Achaia A-ky’-a Achaicus A-Ky’-a-cuss Achan Akh’-an Achbor Akh’-bor Achim Ah’-kimm Achior Ah’-key-or Achish Akh’-ish Achor Akh’-or Achsah Akh’-sa Achshaph Akh’-shaff Acre Ah’-ker Adar Ah’-dar Adasa A-das’-a Adbeel Ad’-bee-el Addan Add’-an Addon Add’-on Addar Add’-ar Addi Add’-ee Adida A’-did-a Adiel A’-dee-el -
An Alternative Approach to the Dilemma of 2 Kgs 3:27 | 7
An Alternative Approach to the Dilemma of 2 Kgs 3:27 | 7 An Alternative Approach to the Dilemma of 2 Kgs 3:27 Drew Holland Martin Methodist College [email protected] Abstract King Mesha’s sacrifice of his son and the subsequent retreat of the Israelite army from Moab in 2 Kgs 3:27 has proven to be a puzzling text for interpreters from rabbinic Judaism to the present. Modern his- torical analysis has fallen short in providing a coherent explanation for the events of this verse. This article attempts to seek a new and cogent interpretation for this passage based upon support from other texts and lexemes within the Old Testament. In keeping with the theme of Omride disobedience found throughout the Old Testament, this arti- cle deduces from intertextual evidence that Israel participated in Me- sha’s burnt offering after securing victory over Moab. This cultic im- propriety led YHWH to drive the Israelite army from its newly re- gained territory. Keywords: 2 Kgs 3:27, Mesha, Elisha, Intertextuality, Child Sacrifice Introduction After mustering help from Edom, Judah, and the prophet Elisha, Israel inflicts a crushing campaign against Moab, which had previously been a vassal of the Northern Kingdom. The battle appears to conclude 8 | The Journal of Inductive Biblical Studies 7/2:7-31 (Summer 2020) when Mesha, king of Moab, attempts to break through enemy lines with seven hundred horsemen and fails (2 Kgs 3:26). However, the narrative takes an unexpected turn with the following verse, which reads: ִַוַיּקּ֩ח ֶאת־ְ֨בּנוֹ ַה ֜וְֹבּרכ ְֲִֶ֣אךלרימ־שׁ ַ֗תּויְחָתּ ֲֵ֤וּהַלַﬠיּו ָֹ֙הלע ַַָ֣הֹלחמ־ﬠה ֔ ְַהיו ִ֥י ֶֶָוֹלףד־צגּק ֖ ְִלַﬠליר־אשׂ ֵָ֑ ִַוְיּס֙עוּ ֵֽ ָ֔מָﬠילו ַָוֻיּ֖שׁבוּ ָ ָֽלאֶרץ ׃ And he (Mesha) took his son, his first-born who was to reign after him, and he offered him as a burnt offering upon the wall.