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Showing 21 to 25 of 25 (0.023 seconds)Spelling suggestions: "subject:"vaal"" "subject:"taal""
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The Covenant under threat of the Baal fertility cult: a historical-theological studyMweemba, Gift 12 1900 (has links)
The Old Testament is the story of Yahweh and His Covenant relationship with His people Israel. Many other Ancient Near Eastern (ANE) peoples are mentioned in the context of their relationship to Israel. This Covenant relationship which began with Abraham had a core component, the gift of land (Gen 12:7), the Promised Land.
The Covenant was ratified at Mount Sinai where the terms, the Ten Commandments were given to Israel. Core to the terms was the obligation that Israel would serve no other god but Yahweh and without any representative image. Israel must be a monotheistic people. Only then would they retain the Promised Land.
The Promised Land was occupied by the Canaanites. The Canaanites though difficult to identify with precision, were a people whose religious cult was the direct opposite of Yahwism. They worshipped Baal the fertility god. The fertility cult was a belief that there is no absolute being but a universal realm with a womb of fertility. This womb is the source of fertility and the gods are the agents. In the land of Canaan, Baal was the agent of fertility. The wealth and fertility of the land, crops, livestock, and humans was attributed to Baal. Baal was worshiped through the fertility cult which had cult personnel like prophets, and temple prostitutes. The fertility cult had festivals in which sympathetic magic was performed to induce the gods into action. This magic involved cultic sex and wine consumption in honor of Baal.
The Canaanites were driven out of the land lest they influence Israel to copy their ways. This would violate the Covenant and Israel would be ejected out of the land because the occupation was based on keeping the Covenant.
There were no strict conditions of obedience in Baal worship like in the Covenant. Baal offered them release from „Covenant Obedience‟ to indulge in sensuality while enjoying the blessings. In the end, the Baal fertility cult had such a negative impact on the Covenant that Israel was ejected out of the Promised Land and deported into the Babylonian Exile as seen in the book of Jeremiah / Old Testament and Ancient Near Eastern Studies / D. Th. (Old Testament)
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Réinterprétation de l’iconographie votive géométrique carthaginoise à travers une approche transdisciplinaire: le « duo céleste », le losange, l’« idole-bouteille », le « signe de Tinnit » et l’étendard (VIIe/VIe – IIe s. av. J.-C.) / Reinterpretation of the geometric iconography on the votive stelae of Carthage through a transdisciplinary approach: the disk and the crescent, the lozenge, the “bottle idol”, the “Tinnit sign” and the standard (VIIth/VIth – IInd bc)Ammar, Mohammed Ali 16 December 2009 (has links)
Durant le premier millénaire, entre le VIIe/VIe et le IIe siècle avant Jésus-Christ, les Carthaginois ont élevé des stèles votives dans un sanctuaire à ciel ouvert. Dédiées à la dyade Baal Hamon et Tinnit Pane Baal, ces sculptures montrent sur leur surface décorée une iconographie qui se compose, en grande partie, de signes et symboles géométriques: un losange, une image céleste composée d’un disque et d’un croissant, une « idole-bouteille », le signe dit « de Tinnit » et un étendard nommé « caducée » dans la littérature. À ce jour, les informations liées à l’interprétation de ces images sont restées largement disparates et fragmentaires et aucune synthèse approfondie n’a encore été publiée à leur sujet. Afin d’aboutir à des résultats tangibles, il s’avère indispensable de mettre à plat l’ensemble des connaissances acquises sur le sujet. À cette fin, une nouvelle approche méthodologique basée sur une typologie raisonnée, c’est-à-dire diachronique et limitée à la seule métropole carthaginoise, sera mise en place. En outre, cette démarche doit être définie en adéquation avec le contexte régional tyrien, berceau de l’idéologie religieuse carthaginoise. Au-delà du rapport de ces images avec les divinités invoquées, la typologie à promouvoir doit, en même temps, nous permettre de clarifier le contexte chronologique propre à chacun de ces éléments figurés. / During the first millennium, between the VIIth/VIth and IInd century bc, the Carthaginians have erected votive stelae in an open air precinct. Dedicated to the dyad Baal Hamon and Tinnit Pane Baal, those sculptures show on their decorated surface an iconography mostly composed of geometric signs and symbols: a lozenge, a celestial pattern made up of a disk and a crescent, a “bottle idol”, the “Tinnit sign” and a standard named “caduceus” in the literature. To date, the information tied up with the interpretation of those images are largely disparate and fragmentary and no thorough synthesis has been published on their subject. In order to reach tangible results, it is necessary to gather all known data’s on the subject. To that end, a new methodological approach, based on a diachronic typology limited to the sole Carthaginian metropolis, will be put in place. Moreover, this approach must be defined in adequacy with the Tyrian regional context, cradle of the Carthaginian religious ideology. Beyond the links of those images with of the invoked divinities, the typology to promote must allow us, in the same time, to clarify the chronological context peculiar to each of the studied items.
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Réinterprétation de l'iconographie votive géométrique carthaginoise à travers une approche transdisciplinaire: le "duo céleste", le losange, l'idole-bouteille, le "signe de Tinnit" et l'étendard, VIIe/VIe - IIe s. av. J.-C. / Reinterpretation of the geometric iconography on the votive stelae of Carthage through a transdisciplinary approach: the disk and the crescent, the lozenge, the "bottle idol", the "Tinnit sign" and the standard, VIIth/VIth - IInd bcAmmar, Mohammed 16 December 2009 (has links)
Durant le premier millénaire, entre le VIIe/VIe et le IIe siècle avant Jésus-Christ, les Carthaginois ont élevé des stèles votives dans un sanctuaire à ciel ouvert. Dédiées à la dyade Baal Hamon et Tinnit Pane Baal, ces sculptures montrent sur leur surface décorée une iconographie qui se compose, en grande partie, de signes et symboles géométriques: un losange, une image céleste composée d’un disque et d’un croissant, une « idole-bouteille », le signe dit « de Tinnit » et un étendard nommé « caducée » dans la littérature. À ce jour, les informations liées à l’interprétation de ces images sont restées largement disparates et fragmentaires et aucune synthèse approfondie n’a encore été publiée à leur sujet. Afin d’aboutir à des résultats tangibles, il s’avère indispensable de mettre à plat l’ensemble des connaissances acquises sur le sujet. À cette fin, une nouvelle approche méthodologique basée sur une typologie raisonnée, c’est-à-dire diachronique et limitée à la seule métropole carthaginoise, sera mise en place. En outre, cette démarche doit être définie en adéquation avec le contexte régional tyrien, berceau de l’idéologie religieuse carthaginoise. Au-delà du rapport de ces images avec les divinités invoquées, la typologie à promouvoir doit, en même temps, nous permettre de clarifier le contexte chronologique propre à chacun de ces éléments figurés. / During the first millennium, between the VIIth/VIth and IInd century bc, the Carthaginians have erected votive stelae in an open air precinct. Dedicated to the dyad Baal Hamon and Tinnit Pane Baal, those sculptures show on their decorated surface an iconography mostly composed of geometric signs and symbols: a lozenge, a celestial pattern made up of a disk and a crescent, a “bottle idol”, the “Tinnit sign” and a standard named “caduceus” in the literature. To date, the information tied up with the interpretation of those images are largely disparate and fragmentary and no thorough synthesis has been published on their subject. In order to reach tangible results, it is necessary to gather all known data’s on the subject. To that end, a new methodological approach, based on a diachronic typology limited to the sole Carthaginian metropolis, will be put in place. Moreover, this approach must be defined in adequacy with the Tyrian regional context, cradle of the Carthaginian religious ideology. Beyond the links of those images with of the invoked divinities, the typology to promote must allow us, in the same time, to clarify the chronological context peculiar to each of the studied items. / Doctorat en Histoire, art et archéologie / info:eu-repo/semantics/nonPublished
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The Birth of Sacrifice: Ritualized Deities in Eastern Mediterranean MythologyHütwohl, Dannu January 2020 (has links)
No description available.
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The role and status of women during the pre-monarchic period (1200-105 BC)Sha, Halima 11 1900 (has links)
The lives of women are largely hidden in the Old Testament. New archaeological investigationsinto the households of Iron Age I have brought forward new evidence that sheds light on theauthority status and roles of women in the pre-monarchic tribal community. Conventional
theory perceives that women were always oppressed and marginalised under a malevolentsystem of male rule in the Bible. The evidence indicates differently. Investigations in thedomestic sphere, where the household processes were under women’s control and
management, imply that women held authority that was equal to male power in the public
domain. It has been revealed that women held significant positions in the public sphere as well.This study, therefore, is an investigation into women’s status and the wide-ranging socioeconomicand religious roles they held within a system of male rule that allowed women theirauthority and autonomy in a unique period of Israelite history. / Biblical and Ancient Studies / M. Th. (Biblical Archaeology)
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