Biblical Creation and Storytelling: Cosmogony, Combat and Covenant
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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. -
Religion, Family, and Society in Andrey Zvyagintsev's Leviathan (2014)
Journal of Religion & Film Volume 24 Issue 2 October 2020 Article 1 October 2020 Corruption as Shared Culpability: Religion, Family, and Society in Andrey Zvyagintsev's Leviathan (2014) Maria Hristova Lewis and Clark College, [email protected] Follow this and additional works at: https://digitalcommons.unomaha.edu/jrf Part of the Christianity Commons, European Languages and Societies Commons, and the Other Film and Media Studies Commons Recommended Citation Hristova, Maria (2020) "Corruption as Shared Culpability: Religion, Family, and Society in Andrey Zvyagintsev's Leviathan (2014)," Journal of Religion & Film: Vol. 24 : Iss. 2 , Article 1. DOI: 10.32873/uno.dc.jrf.24.2.001 Available at: https://digitalcommons.unomaha.edu/jrf/vol24/iss2/1 This Article is brought to you for free and open access by DigitalCommons@UNO. It has been accepted for inclusion in Journal of Religion & Film by an authorized editor of DigitalCommons@UNO. For more information, please contact [email protected]. Corruption as Shared Culpability: Religion, Family, and Society in Andrey Zvyagintsev's Leviathan (2014) Abstract This article engages in close analysis of how Andrey Zvyagintsev depicts corruption and its various manifestations: moral, familial, societal, and institutional, in Leviathan (Leviafan, 2014). While other post- Soviet films address the problem of prevalent corruption in Russia, Zvyagintsev’s work is the first ot provoke strong public reactions, not only from government and Russian Orthodox Church officials, but also from Orthodox and political activist groups. The film demonstrates that the instances of legal and moral failings in one aspect of existence are a sign of a much deeper and wider-ranging problem that affects all other spheres of human experience. -
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. -
The Words of Job Are Spoken in the Midst of Chaos. Job Has Just Lost His Home, His Farm
9 September 2018 Job 1:1; 2:1–10; 10:1-9; 38:1-7; 42:1-6 When the world is in chaos First Mennonite Church The words of Job are spoken in the midst of chaos. Job has just lost his home, his farm. All Job's children are dead. Now he has lost his health, his body disfigured with open sores. My days are without hope, he says (7:6). He wishes he were dead. Let the day perish wherein I was born (3:3). Job asks God, why? Why is light given to one in misery? (Job 3:20) I sat down this week and read through the book of Job to get a feel for it. I’ll be honest with you—it’s not an easy book to read, let alone preach on. Anytime anyone attempts to speak about God the Creator and human suffering, there's a good chance that we're going to sound like Job's friends—Eliphaz, Bildad, Zophar, and Elihu. They come, at first as friends to console and comfort Job as he goes through the valley of the shadows. But, in the face of Job's sores, his dead children, how do his "friends" comfort and console him? Here's a sampling: Eliphaz: Now Job, think who that was innocent ever perished (4:7). Are you perishing? Now, let's figure out what you’ve done wrong to deserve this. Bildad: Job, are you suggesting that God is unjust? If you were pure and upright, God would answer you with prosperity (8:3-6). -
Melville's Bibles
© 2008 UC Regents Buy this book University of California Press, one of the most distinguished university presses in the United States, enriches lives around the world by advancing scholarship in the humanities, social sciences, and natural sciences. Its activities are supported by the UC Press Foundation and by philanthropic contributions from individuals and institutions. For more information, visit www.ucpress.edu. University of California Press Berkeley and Los Angeles, California University of California Press, Ltd. London, England © 2008 by The Regents of the University of California Library of Congress Cataloging-in-Publication Data Pardes, Ilana. Melville’s Bibles / Ilana Pardes. p. cm. Includes bibliographical references and index. isbn 978-0-520-25454-1 (cloth : alk. paper) isbn 978-0-520-25455-8 (pbk. : alk. paper) 1. Melville, Herman, 1819–1891. Moby Dick. 2. Melville, Herman, 1819–1891—Religion. 3. Bible—Commentaries. 4. Bible—Hermeneutics. 5. Bible and literature. 6. Religion and culture. 7. Religion and literature—United States—History— 19th century. 8. American fi ction—19th century— History and criticism. I. Title. ps2388.b5p37 2008 813’.3—dc22 2007014870 Manufactured in the United States of America 17 16 15 14 13 12 11 10 09 08 10 9 8 7 6 5 4 3 2 1 This book is printed on New Leaf EcoBook 50, a 100% recycled fi ber of which 50% is de-inked post- consumer waste, processed chlorine-free. EcoBook 50 is acid-free and meets the minimum requirements of ansi/astm d5634–01 (Permanence of Paper). chapter 1 Playing with Leviathan Job and the Aesthetic Turn in Biblical Exegesis But if, in the face of all this, you still declare that whaling has no aesthetically noble associations connected with it, then am I ready to shiver fi fty lances with you there, and un- horse you with a split helmet every time. -
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. -
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. -
CS Lewis Library
C.S. Lewis Library Background Information The majority of the Lewis Library was acquired from Wroxton College in 1986, where it had been in use by the patrons of the college library. Other titles have been given by C.S. Lewis’s friends and associates to the Wade Center. Related Materials 1. The Lewis Library Inserts Archive contains items that were found between the pages of the books in C.S. Lewis' personal library. A list and photocopies of some of the handwritten annotations in the books are also included. 2. “C.S. Lewis: A Living Library” by Margaret Anne Rogers is a thesis written about the Lewis library collection while it was at Wroxton College. 3. From the Library of C.S. Lewis: Selections from Writers who Influenced his Spiritual Journey, edited by James Bell, is an anthology of excerpts from books in Lewis’s library. Key: SIGNED: An * indicates that the book contains a signature, many by C.S. Lewis. Other names in this column indicate that the book is signed by others, e.g. W -- Warren H. Lewis, A -- Albert J. Lewis. Many books in Lewis’s library were presentation copies. UNDR: An * indicates that there is underlining in the book. ANT.: An * indicates that the book has been annotated. Bolded text: Indicates the book is shelved by title This listing is owned by the Wade Center and is not to be duplicated or deposited in another institution without written permission from the Wade Center. It is a working draft and complete accuracy is not guaranteed. Marion E. -
The Chapters of the Bible a Guide to the Systematic Study of the Bible
Scholars Crossing An Alliterated Outline for the Chapters of the Bible A Guide to the Systematic Study of the Bible 5-2018 The Chapters of Job Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/outline_chapters_bible Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "The Chapters of Job" (2018). An Alliterated Outline for the Chapters of the Bible. 33. https://digitalcommons.liberty.edu/outline_chapters_bible/33 This Article is brought to you for free and open access by the A Guide to the Systematic Study of the Bible at Scholars Crossing. It has been accepted for inclusion in An Alliterated Outline for the Chapters of the Bible by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Job SECTION OUTLINE ONE (JOB 1-2) Job is introduced. God allows Satan to test Job's faithfulness by taking all that he has. Job responds with great sorrow, but he worships God. Satan accuses Job again and strikes him with boils. Job's wife tells him to curse God and die, but Job remains faithful. Three of Job's friends come and mourn with him. I. JOB'S PRESTIGE (1:1-5) A. His faith (1:1): "There was a man named Job who lived in the land of Uz. He was blameless, a man of complete integrity. He feared God and stayed away from evil." B. His fortune (1:3): "He owned 7,000 sheep, and 3,000 camels, 500 teams of oxen, and 500 female donkeys, and he employed many servants. -
"Leviathan"? He Wanted an Image of Strength and Power to Stand Metaphorically for the Commonwealth and Its Sovereign
Leviathan as Metaphor SAMUELI. MINTZ Why did Hobbes name his masterpiece "Leviathan"? He wanted an image of strength and power to stand metaphorically for the commonwealth and its sovereign. So much is clear. Nevertheless the title seems odd. Why didn't he call the book by its subtitle, "The Matter, Forme and Power of a Common- wealth" ? This subtitle, precise and denotative, like a description in a book catalogue, would have been a title in the hands of almost any other political philosopher of the sixteenth and seventeenth centuries. We think of Bodin's Six Books of the Republic, of Locke's Two Treatises of Government. Doubt- less there were exceptions: Harrington's Common-Wealth of Oceana is one; but Harrington belongs also to the genre of utopian romance. It is Hobbes who stamped his book with the name of a myth, rich in traditional associa- tions ; also, in a sense I hope to make clear, it is a 'poetic' name; and, what no one can dispute, it is memorable. Leviathan was the great sea-beast of the Book of Job whom only God could tame and whose power was contrasted by God with Job's weakness. In Isaiah 27 : 1, Leviathan is referred to as "the piercing serpent," "that crooked serpent... and dragon in the sea" who is dispatched by God's mighty sword. Hobbes chose the Jobian Leviathan, an image of neutral or benign power, over the figure of evil in Isaiah. The two Biblical Leviathans, from Job and from Isaiah, became objects of mythical accretion, interpretation, and etymological speculation in a long tradition. -
Pelham, Abigail (2009) Conversations About Chaos and Order: Making the World in the Book of Job. Phd Thesis
Pelham, Abigail (2009) Conversations about chaos and order: making the world in the Book of Job. PhD thesis http://theses.gla.ac.uk/1318/ Copyright and moral rights for this thesis are retained by the author A copy can be downloaded for personal non-commercial research or study, without prior permission or charge This thesis cannot be reproduced or quoted extensively from without first obtaining permission in writing from the Author The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the Author When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given. Glasgow Theses Service http://theses.gla.ac.uk/ [email protected] CONVERSATIONS ABOUT CHAOS AND ORDER: MAKING THE WORLD IN THE BOOK OF JOB Abigail Pelham Submitted in Fulfillment of the Requirements for the Degree of Doctor of Philosophy Department of Theology and Religious Studies Faculty of Arts University of Glasgow April 2009 © Abigail Pelham, 2009 ABSTRACT Setting their sights on the splash thrown up by Leviathan in chapters 3 and 41, many interpreters have argued that the conflict between chaos and order, as embodied in combat mythology, is a theme in the Book of Job. Although I agree that issues related to chaos and order are central to the book, the assumption that any discussion of chaos and order must be related to combat mythology does not stand up to scrutiny. Order and chaos, I maintain, are broader terms. I define them as “how the world ought to be,” and “how the world ought not to be,” respectively. -
What Job Sees MARTHA E
Word & World Volume 39, Number 1 Winter 2019 Beauty and the Eye of the Beholder: What Job Sees MARTHA E. STORTZ eauty is in the eye of the beholder.” In its most hackneyed use, the prov- erb references the subjective nature of what is considered beautiful. What one“B person finds beautiful might not comport with the tastes of another. Taste impacts vision. Beauty is in the eye of the beholder. But the saying invites multiple interpretations. In another interpretation, the proverb refers not simply to what is seen but how one looks.1 Vision, particularly the vision of things beautiful, depends upon the eye of the beholder, because peo- ple see what they want to see, often editing out all the rest. Quite literally, people find what they are looking for. For example, on his first voyage across the Atlantic, Christopher Columbus recorded sightings of mermaids, because he was certain they existed.2 He was so convinced he was approaching the Far East that he read 1 “Each of us is responsible for how we see, and how we see determines what we see. Seeing is not merely a physical act: the heart of vision is shaped by the state of the soul.” John O’Donohue, Beauty: The Invisible Embrace (New York: HarperCollins, 2004), 18–19. 2 Christopher Columbus, The Four Voyages of Christopher Columbus, ed. and trans. J. M. Cohen (Lon- don: Penguin, 1969). Beauty is, as the saying goes, in the eye of the beholder. But God calls us to see the world not as we think it is but in the beauty of how God sees it.