El Elyon and El Shaddai
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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. -
Yahweh and the Gods in the Old Testament • Yahve Et Les Dieux • Jahwe Und Die Gotter
EuroJTh (1993) 2:2, 107-117 0960-2720 • Yahweh and the Gods in the Old Testament • Yahve et les dieux • Jahwe und die Gotter J. Gordon McConville, Oxford. RESUME L'article traite des exigences exclusives a l'egard par leur integration dans un nouveau contexte de Y ahve dans le contexte d'un milieu culturel canonique? Y a-t-il une 'affirmation' ou l'on partage bien des far;ons de penser qui, quelconque dans les fragments mythologiques jusqu'a uncertain point, ont une dimension qui sont ainsi integres? En general, la religieuse. L'auteur se demande jusqu'a quel dimension canonique est consideree comme point on a raison de considerer en termes decisive ( contre Barr et en nuanr;ant purement contradictoires la relation entre le Westermann). L'auteur essaie de le montrer Yahvisme et d'autres religions. Il aborde cette pour chacun des themes en question. question en etudiant les themes de la creation, La conclusion principale est que l'AT rejette de la presence de Dieu en Sion, et des noms de avec force les elements qui sont au coeur de la Dieu. religion cananeenne. Neanmoins, l'auteur Lorsque l'AT utilise le langage suggere de distinguer entre ['affirmation 'mythologique' pourparler de la creation, cela theologique et la suggestion religieuse. Le signifre-t-il qu'il accepte, d'une certain langage de Canaan, tel qu'il est employe dans maniere, les idees mythologiques? La question l'AT, conserve une partie de son pouvoir de a plusieurs aspects et peut etre abordee du point suggestion dans le domaine religieux. -
Is Jesus the Son of Allah? Three Models for Christian Mission
Is Jesus the Son of Allah? Graham Kings Kneeling alone on the soft carpet To the Ultimate Submitter, of a Mombasa mosque, Jesus the Messiah. Chandeliers above, galleries around, Stereo system stacked high in the corner, He does not change his God, The quiet question came to me-- for God is One,' Is Jesus the Son of Allah? But discovers in the Son That God is strangely, inconceivably great, The question is not about Jesus, but Allah: because He became so conceivably small; The Arabic for God is more than a name That God, in the end, is mercifully just but is He the same since He has absorbed the evil of all. as our God and Father? We may, perhaps, then whisper In Southern Sudan that Jesus is the Son of Allah: a Christian will answer, militantly, "No": But in this naked act of naming, In Pakistan the active Word transforms the Name. a Christian may answer, philosophically, "Yes": In Saudi Arabia Prostrate upon the carpet of a Mombasa mosque, a Muslim will answer, immediately, "No": Softly to Jesus, Son of Allah, I prayed; So does it depend where we stand-or kneel? Then rose again to slip outside and join my wife and daughters, El Shaddai of Abraham who were waiting in the shade. Is revealed as Yahweh to Moses, But not as Ba'al to Elijah: What of Almighty Allah? Graham Kings, Vice Principal of St. Andrew's Institute The crucial clue may lead us to for Mission and Evangelism, Kerugoya, Kenya, is a CMS A Muslim now submitting missionary. -
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. -
20130609 El Shaddai
The Hebrew Names of God Lesson 2: El Shaddai I. El Shaddai, translated “God Almighty”, is derived from the word for mountain and stresses God’s enduring strength. II. El Shaddai and Abraham: God first revealed Himself as El Shaddai to Abraham—Genesis 17:1–8. A. God addresses Abram when he is 99 and childless, with no heirs—Genesis 17:1a. B. God charged Abram to live his life openly before the Lord and to maintain a life of integrity —Genesis 17:1b. C. God stressed His covenant with Abram and promised to multiply Abram’s descendants —Genesis 17:2. D. Again stressing His covenant with Abram He promised to make him a father of many nations—Genesis 17:3–4. E. El Shaddai changed Abram’s name (exalted father) to Abraham (father of a multitude) —Genesis 17:5. F. El Shaddai promises that His covenant with Abraham will be an eternal covenant that will provide him with descendants, blessing, and a land—Genesis 17:6–8. III. El Shaddai and Isaac: Isaac blessed his son Jacob by reassuring him of El Shaddai’s covenant with him to fulfill what He had promised to Abraham—Genesis 28:1–3. IV. El Shaddai and Jacob: El Shaddai reaffirmed Jacob’s new name and reaffirmed his covenant with him —Genesis 35:9–15. A. God had changed Jacob’s name (he who grasps at the heel of another; supplanter) to Israel (one who prevails; prince of God)—Genesis 35:9–10; see Genesis 32:26–28. B. El Shaddai promises to fulfill to Israel the covenant He had made with Abraham —Genesis 35:11–12. -
El Shaddai Pdf, Epub, Ebook
EL SHADDAI PDF, EPUB, EBOOK Kenneth E Hagin | 64 pages | 03 Feb 2000 | Anchor Distributors | 9780892764013 | English | United Kingdom El Shaddai PDF Book Palo Alto: Mayfield. Watch Now. El Shaddai. I am he who said to the world "enough! According to my research, all of the following words have been used at various times in the development of the name: The Hebrew word "dai" meaning "sheds forth", "pours out", or "to heap benefits" suggests provision , sustenance , and blessing. Watch Live. Worldwide release for "The Besorah according to Covid". No matter what Israel faced, as long as the people were walking faithfully with the LORD, He kept His hand on them, even in their times of sinning, which we all do. He healed people and cast out demons that tormented them. It was on this mountain Moses met with God and received the Ten Commandments. Hidden categories: Articles with short description Short description is different from Wikidata Articles containing Hebrew-language text All articles with unsourced statements Articles with unsourced statements from February Articles with specifically marked weasel-worded phrases from February Articles containing Arabic-language text Articles with unsourced statements from March Because the consequences are eternal, it is imperative that each one of us finds the exact truth being put forth even if it goes against any previous teachings or mindsets that we may have. Sign-up to receive our emails! What a mighty God we serve—and we need to praise Him. Every pore in my body feels forever changed. Proverbs We cannot even imagine all El Shaddai can do! The N. -
EL ELYON: the MOST EXALTED HIGH GOD …Blessed Be God Most High, Who Delivered Your Enemies Into Your Hand.2
Holy Father, protect them by the power of Your name…1 EL ELYON: THE MOST EXALTED HIGH GOD …Blessed be God Most High, Who delivered your enemies into your hand.2 Exalted, blessed and highest High God, we worship You as One who has the final say. When You speak, demons tremble and the earth quakes. Your voice is like the sound of rushing waters. 3 It drowns out and silences every other voice that is raised. No one can appeal over Your head because You are the final authority for all things. For all time. What You say is so. You say what You mean and You mean what You say. Your word is fixed. It stands firm in the heavens.4 We can take You at Your word. No one or no thing is more powerful than You are. You are omnipotent.5 No one or no thing is hidden from you in this life or the next. In this generation, in the last generation, or in the next generation. In the visible world or in the invisible world. You are omniscient.6 No one or no thing is lost to you. No one can go where You are not. We cannot escape You in the highest heaven or in the lowest hell. You are omnipresent.7 1 John 17:11 2 Genesis 14:20 3 Revelation 1:15 4 Psalm 119:89 5 Revelation 11:16-17 6 Psalm 139:1-6 1 One day every voice raised in profanity, obscenity, and blasphemy will have to acknowledge that You are King of kings and Lord of lords. -
Monthly Theme Packet
Living the Questions Monthly Theme Packet Each month, our church gathers around a monthly theme and practice to guide our congregational life: worship, small groups, religious education, justice, and classes. Use these readings for reflection around the dinner table, in your own prayer practice, alone or with others. If you are interested in a monthly Sharing Circle, contact: Rev. Luke Stevens-Royer [email protected] or 651.426.2369 Theme for March: God : the practice of naming Questions What does the word "god" mean to you? What past experiences have you had with traditional "god" language? What can you say about the "god" you don't believe in? What possibilities might there be in an expansive understanding of god for you (god, goddess, spirit, wisdom, non-gendered, beyond naming, etc.)? What language do you use to name experiences of mystery, wonder, and awe? Quotations “Where is the door to God? In the sound of a barking dog. In the ring of a hammer. In a drop of rain. In the face of everyone I see.” - Hafiz, Sufi Muslim Mystic “Faith consists in being vitally concerned with that ultimate reality to which I give the symbolical name of God. Whoever reflects earnestly on the meaning of life is on the verge of an act of faith.” - Paul Tillich “We do not want merely to see beauty... we want something else which can hardly be put into words- to be united with the beauty we see, to pass into it, to receive it into ourselves, to bathe in it, to become part of it. -
Melammu: the Ancient World in an Age of Globalization Max Planck Research Library for the History and Development of Knowledge
Melammu: The Ancient World in an Age of Globalization Max Planck Research Library for the History and Development of Knowledge Series Editors Ian T. Baldwin, Jürgen Renn, Dagmar Schäfer, Robert Schlögl, Bernard F. Schutz Edition Open Access Development Team Lindy Divarci, Nina Ruge, Matthias Schemmel, Kai Surendorf Scientific Board Markus Antonietti, Antonio Becchi, Fabio Bevilacqua, William G. Boltz, Jens Braarvik, Horst Bredekamp, Jed Z. Buchwald, Olivier Darrigol, Thomas Duve, Mike Edmunds, Fynn Ole Engler, Robert K. Englund, Mordechai Feingold, Rivka Feldhay, Gideon Freudenthal, Paolo Galluzzi, Kostas Gavroglu, Mark Geller, Domenico Giulini, Günther Görz, Gerd Graßhoff, James Hough, Man- fred Laubichler, Glenn Most, Klaus Müllen, Pier Daniele Napolitani, Alessandro Nova, Hermann Parzinger, Dan Potts, Sabine Schmidtke, Circe Silva da Silva, Ana Simões, Dieter Stein, Richard Stephenson, Mark Stitt, Noel M. Swerdlow, Liba Taub, Martin Vingron, Scott Walter, Norton Wise, Gerhard Wolf, Rüdiger Wolfrum, Gereon Wolters, Zhang Baichun Proceedings 7 Edition Open Access 2014 Melammu The Ancient World in an Age of Globalization Edited by Markham J. Geller (with the cooperation of Sergei Ignatov and Theodor Lekov) Edition Open Access 2014 Max Planck Research Library for the History and Development of Knowledge Proceedings 7 Proceedings of the Sixth Symposium of the Melammu Project, held in Sophia, Bulgaria, September 1–3, 2008. Communicated by: Jens Braarvig Edited by: Markham J. Geller Editorial Team: Lindy Divarci, Beatrice Hermann, Linda Jauch -
Similarities and Differences Between the Old Testament and the Ancient Near Eastern Texts
Andrews University Seminary Studies, Vol. 49, No. 1, 5-32. Copyright © 2011 Andrews University Press. SIMILARITIES AND DIFFERENCES BETWEEN THE OLD TESTAMENT AND THE ANCIENT NEAR EASTERN TEXTS ROBE R TO OU R O Adventist School of Theology Sagunto, Valencia, Spain Introduction In 1902, the noted Assyriologist Friedrich Delitzsch presented a series of lectures on comparative studies under the auspices of the German Oriental Society. Delitzsch’s lectures, entitled “Babel und Bibel,” claimed that the literature of the Bible was dependent on, and even borrowed from, the literature of Mesopotamia. He questioned the appropriateness of the traditional theological terminology used to describe the Bible (e.g., revelation, inspiration) in light of its now evident dependency.1 Delitzsch’s work spawned a movement called “Pan-Babylonianism,” which argued that all world myths and Christian Scriptures (OT and NT) were simply versions of Babylonian mythology.2 As the series developed, however, it became clear that the lecturer’s motives were not entirely pure. His interest was to minimize the values of OT teaching so that it could be contrasted with that of the NT.3 The widespread interest in finding connections between the Bible and other ANE cultures has bred its own reaction in the warning raised by several scholars against exaggerating the importance of such similarities, a practice baptized with the name “parallelomania.”4 Of particular concern has been the often tacit assumption that such parallels can be construed as evidence for a genetic connection between the cultures that share them. Despite such warnings, the pendulum of biblical studies has continued to swing back and forth with remarkable regularity over the generations, as initial archeological discoveries have led to enthusiastic claims of similarities with various biblical practices and the implied, if not always stated, conclusion that these constitute the source for the biblical practice in question. -
The Shekinah Blessing for the Home
1 The Shekinah Blessing for the Home Although there are many processes for this Blessing, we will be using this version because it serves our purposes best. These are the instructions as the Angel Michael has given them to me. We will be doing this on Saturday after sundown in keeping with Hebrew tradition. This blessing is used to bring good fortune, health, as well as adding an extra 10 years to one’s lifespan. Our purpose in using this is to prepare ourselves by raising our vibration with the Blessing of the Shekinah in our homes. Michael and I understand that doing this every Saturday may be a problem for some. If so, then do it twice a month. If that is too much, then do it at least once a month between now and the time we meet at the next Conference. These are the things you will need. You can find these items on the website store here A charcoal burner with self-lighting charcoal and a 2ml bottle of the I Am oil. An ancient lamp candle and one votive candle. To stick candles may be substituted. One Shekinah flame and one Metatron flame. The Shekinah fork and the Metatron fork One 2ml Shekinah oil. One white hand towel or cloth large enough to place on your head and cover your eyes. Two loaves of bread, olive oil or butter and some grated Parmesan cheese. French or Italian bread is suggested; however for smaller groups the loaves of bread as you would use to make hero sandwiches will work. -
EL, ELOAH: God "Mighty, Strong, Prominent"
EL, ELOAH: God "mighty, strong, prominent" (Nehemiah 9:17; Psalm 139:19) – etymologically, El appears to mean “power,” as in “I have the power to harm you” (Genesis 31:29). El is associated with other qualities, such as integrity (Numbers 23:19), jealousy (Deuteronomy 5:9), and compassion (Nehemiah 9:31), but the root idea of “might” remains. ELOHIM: God “Creator, Mighty and Strong” (Genesis 17:7; Jeremiah 31:33) – the plural form of Eloah, which accommodates the doctrine of the Trinity. From the Bible’s first sentence, the superlative nature of God’s power is evident as God (Elohim) speaks the world into existence (Genesis 1:1). EL SHADDAI: “God Almighty,” “The Mighty One of Jacob” (Genesis 49:24; Psalm 132:2,5) – speaks to God’s ultimate power over all. ADONAI: “Lord” (Genesis 15:2; Judges 6:15) – used in place of YHWH, which was thought by the Jews to be too sacred to be uttered by sinful men. In the Old Testament, YHWH is more often used in God’s dealings with His people, while Adonai is used more when He deals with the Gentiles. YHWH / YAHWEH / JEHOVAH: “LORD” (Deuteronomy 6:4; Daniel 9:14) – strictly speaking, the only proper name for God. Translated in English Bibles “LORD” (all capitals) to distinguish it from Adonai, “Lord.” The revelation of the name is first given to Moses “I Am who I Am” (Exodus 3:14). This name specifies an immediacy, a presence. Yahweh is present, accessible, near to those who call on Him for deliverance (Psalm 107:13), forgiveness (Psalm 25:11) and guidance (Psalm 31:3).