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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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Magic in the ancient Near East with special reference to ancient IsraelLiedeman, Gwendolene Caren 12 1900 (has links)
Thesis (MA)--Stellenbosch University, 2002. / ENGLISH ABSTRACT: In this investigation an anthropological and comparative approach was
employed in the study of magic in the ancient Near East. Firstly, a survey was
presented with regard to anthropological theories throughout the nineteenth and
twentieth centuries. This forms the background against which evidence on
magic with respect to the cultures of the ancient Near East is investigated.
Secondly, examples of magic in the Ancient Near East was discussed, with
reference to Egypt, Mesopotamia and Hittite Anatolia. Reference was made to
categories such as magic spells, objects, rituals and magical experts
(magicians) and various examples were discussed.
Thirdly, an analysis was made about the phenomenon of magic in ancient Israel.
In this context magic plays a somewhat different role in comparison to its other
ancient Near Eastern neighbours. It was shown that so-called miraculous
actions, miracle workers (prophets) and other religious actions (curses and
blessings) in the Hebrew Bible could definitely be associated with magic. The
frequent prohibitions against magical practises furthermore suggest that magic
was indeed been practiced in ancient Israel. / AFRIKAANSE OPSOMMING: In hierdie ondersoek met betrekking tot magie in die ou Nabye Ooste word
gebruik gemaak van 'n antropologiese en vergelykende benadering. Eerstens
word 'n oorsig aangebied van antropologiese teorieë met betrekking tot magie in
die negentiende en twintigste eeue. Dit vorm die agtergrond waarteen die
verskynsel van magie in die ou Nabye Ooste ondersoek word.
Tweedens word voorbeelde van magie in die ou Nabye Ooste ondersoek, met
verwysing na Egipte, Mesopotamië en die Hetiete. Spesiale aandag word gegee
aan kategorieë soos magiese spreuke, magiese objekte, rituele en magiese
spesialiste. Dit word toegelig met verskillende toepaslike voorbeelde.
Derdens word 'n ondersoek gedoen na die aard van magie in Oud-Israel. In
hierdie konteks het magie ietwat van 'n ander rol vervul in vergelyking met die
ander ou Nabye Oosterse bure. Daar word aangedui dat sekere wonderdade,
wonderwerkers (profete), en ander religieuse aksies (vervloekinge en
seënuitsprake) in die Hebreeuse Bybel met magie geassosieer kan word. Die
vele verbiedinge teen die beoefening van magie is 'n duidelike aanduiding dat
magie inderdaad in Israel gepraktiseer is.
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O primeiro templo de Jerusalém segundo o imaginário pós-exílico: um estudo de sua relevância, função social e seus aspectosMontalvão, Sérgio Aguiar 21 October 2015 (has links)
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Previous issue date: 2015-10-21 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This doctoral thesis aims to present what came to be built through the Solomon s First Temple Imaginary, which many people still believe in the nowadays that it is factual. However, the Temple as presented in the Hebrew Bible never existed, because no more than an annex king s palace; it s also not factual the myths circulating the kings David and Solomon, which were not as grand as the Hebrew Bible points. Nevertheless, on two occasions in the history of Judah, the Deuteronomist Revolution and the Return of the Captivity, the Temple had a centralizating function and required many founding myths to legitimize it. With such myths, the people who were near the Temple felt more part of the House of Yahweh for believing participate of a plan established by the Creator of the Universe and all the stories invented and developed by the Deuteronomist and the Priestly gave them greatest joy and hope. What happened in fact was the king s power legitimacy in the context of Deuteronomist Reform and the priest s power in the return of the Captivity in the early Persian period. As for the post-exile, for being a more recent period, is greater amount of elements that characterize the stimulation of popular imaginary regarding the First Temple than in the period of the Deuteronomist Reform, despite the latter being period of prosperity for the Kingdom of Judah / A presente tese de doutorado visa apresentar o que veio a ser construído através
do imaginário sobre o Primeiro Templo de Salomão, o qual muitas pessoas ainda
acreditam nos dias de hoje que seja factual. Entretanto, o Templo, conforme o
apresentado na Bíblia Hebraica, jamais existiu, pois não passava de um anexo do
palácio do rei; tão pouco são factuais os mitos que circulam em torno dos reis Davi e
Salomão, que não foram tão grandiosos quanto a Bíblia Hebraica aponta. Apesar
disso, em dois momentos da História de Judá, na Revolução Deuteronomista e no
Retorno do Cativeiro, o Templo teve uma função centralizadora e necessitava de
diversos mitos fundantes para ser legitimado. Com tais mitos, o povo que estava
próximo ao Templo sentia-se mais parte da Casa de Yahweh por acreditar fazer
parte de um plano estabelecido pelo Criador do Universo e todas as histórias
inventadas e elaboradas pelo Deuteronomista e pelo Sacerdotal lhes davam maior
alegria e esperança. O que houve, de fato, foi a legitimação do poder do rei, no
contexto da Reforma Deuteronomista, e do poder do Sacerdote, no retorno do
Cativeiro, no começo do Período Persa. No pós-exílio, por ser um período mais
recente, encontra-se maior quantidade de elementos que caracterizam o estímulo do
imaginário popular sobre o Primeiro Templo do que no período da Reforma
Deuteronomista, apesar deste último ser um período de prosperidade para o Reino de
Judá
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Posisie van die antieke Mesopotamiese versamelings en inskripsies binne die antieke Mesopotamiese regstradisiesClaassens, Susandra Jacoba 31 March 2007 (has links)
The Mesopotamian inscriptions and collections in ancient Mesopotamia consist of different meanings extended over long time-periods and with social, political, economic and ethnic differences. Scholars in determining whether the texts are an authentic source for Mesopotamian law traditions developed different theories and each of these theories has different variations.
In a literature study to obtain if the inscriptions and collections are an authentic source, the different theories and methodologies of the inscriptions and collections were mentioned and the inscriptions and collections were tested in accordance with the characteristics of the Mesopotamian law traditions.
Until new interpretation of documents of daily activities and legal activities, which can prove, that these texts are an authentic source, the interpretation of the collections and inscriptions on the legal issues of ancient Mesopotamians must be applied with caution and studied together with the greater corpus of cuneiform texts. / Old Testament and Ancient Near East Studies / M.A. (Ancient Near East Studies)
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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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Les intempéries dans la documentation akkadienne et leur usage théologique et idéologique dans la littératureCharlier, Pascal January 1996 (has links)
Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished
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Fishing for Fish and Fishing for Men: Fishing Imagery in the Hebrew Bible and the Ancient Near EastYoder, Tyler R. 19 May 2015 (has links)
No description available.
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Judah and her neighbours in the seventh century BCEAsher, Adèle Hazel Esmè 11 1900 (has links)
This thesis investigates the period in Judah which took place precisely a century
between the death ofHezekiah (687 BCE) and the final fall of Jerusalem (587 BCE)
Seldom has a nation experienced so many dramatically sudden reversals of fortune in
so relatively short a time. Throughout the first half of the seventh century BCE the
Assyrian empire reigned supreme. In the second half, in rapid succession, Judah, as a
vassal, experienced periods of independence and of subjection, first to Egypt, then to
Babylonia, before finally destroying herself in a futile rebellion against the latter.
The aim of the thesis was to set Judah in the global context and investigate the role she
played. To this end the Great Powers, namely Assyria, Egypt and Babylonia were
surveyed, as well as were the Small Powers, like Judah, Phoenicia and the
Transjordanian states, and the relationships probed.
The thesis traces the life of the wicked but extraordinarily successful King Manasseh,
and his equally reprobate son, Amon, who was brutally murdered by his servants, and
was avenged by 'the people of the land'. Josiah is the only monarch who fits the
Deuteronomistic requirements of a good king. Religious and national reform generally
go hand in hand with politics, and the cultic reform and centralization of the cult
characterise his reign. ·
With the fall of Assyria, the temporary surge into prominence by Egypt and the tragic
death of Josiah in 609 BCE, Judah experienced radical political fluctuations and with
them alternate subjugation by, and rebellion against, each of the major powers.
Inexperienced leadership and a situation of dual kings, followed Josiah's death. The
rapidly changing international scene demanded of the rulers of Judah skillful
manoeuvring and exceptional adaptability, and frequently confronted them with
ominous political situations. Judaean leaders and the puppet King Zedekiah, propped
up by false prophets, failed to grasp the shift in the balance of power, and clung to
questionable Egyptian aid against the new world power, Babylonia. Highly vulnerable
and left in the lurch, Jerusalem faced protracted siege and famine in Jerusalem,
destruction ofthe Temple, and deportation ofthe cream ofher people. / Classics and Modern European Languages / D. Litt. et Phil. (Judaica)
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Appropriating Judean post-exilic literature in a postcolonial discourse : a case for ZimbabweRugwiji, Temba 06 1900 (has links)
The narratives about the postexilic Judean community are an ancient biblical account of the
socio-economic and political experiences of the Judeans when they were finally restored back to
Judah from Babylonian captivity. Although the Judean restoration was celebrated when they
were restored by King Cyrus’ decree, real freedom did not prevail in the Persian province of
Yehud; corruption, usury, greed, oppression, enslavement and loss of property impacted
negatively on the poor. The leadership expropriated from poor citizens land, vineyards, and
houses in exchange for food. In addition, the governors also charged heavy interest on money
borrowed by poor members of society. Parents and their children were subjected to enslavement.
In response to these corrupt practices, Nehemiah challenged the leadership to stop oppressing the
poor. Nehemiah went further to provide food to the starving Judeans and other people from
surrounding nations which served as a stimulus to strive towards alleviating poverty and starvation among communities.
By employing an approach known as hermeneutics of appropriation, this thesis
appropriates the experience of the postexilic Judean community to the post-independence
Zimbabwean context. Between the years 1999 and 2008 many people lost their lives due to
unemployment and lack of income, shelter, nutrition, and access to health-care facilities because
of the economic meltdown following the controversial fast-track land reform programme in
Zimbabwe. The majority of people are still experiencing the negative impact of the land reform
as people strive to make a living in the absence of jobs and income scarcity. Corruption by the
leadership has continued to further exacerbate starvation among the poor until today.This study attempts to employ the biblical Nehemiah’s social justice reforms (Neh 5) to
challenge the Zimbabwean leadership to focus on rebuilding the country which was ravaged by a
decade of both political and socio-economic crises. Lessons drawn from Nehemiah would be
used to stimulate the leadership in the Zimbabwean government and members of society at large,
to strive towards helping the poor and alleviating poverty. / Old Testament & Ancient Near Eastern Studies / D. Litt. et Phil. (Biblical Studies)
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2S 7,1-17 en contexte historique, évaluation de la mise en forme et de la transmission du texte dans le débat portant sur la tradition deutéronomisteWang, Wei 08 1900 (has links)
L’objectif de ce mémoire est de mettre en lumière la mise en forme, la réception et la transmission de 2S 7,1-17 à l’intérieur du débat qui a présentement cours autour de la rédaction deutéronomiste, ainsi que de vérifier le lien possible de ce texte avec l’évolution de la pensée théologique juive issue de l’édition deutéronomiste.
Notre recherche commence par établir un texte hébreu de travail fiable grâce à la critique textuelle. L’analyse syntaxique nous permet ensuite de proposer une traduction qui soit la plus fidèle possible au texte hébreu retenu afin de mieux comprendre le sens du texte dans sa langue originale. Nous abordons, dans le troisième chapitre, la question des différentes sources littéraires ayant pu servir à la composition du texte de 2S 7,1-17. L’exploration plus détaillée de quelques pistes qui sont apparues à la suite de la critique des sources et de la réception du texte de 2S 7,1-17 par le(s) Chroniste(s), nous permet de constater qu’à l’intérieur des traditions textuelles hébraïques, la prophétie de Nathan a évolué de façon significative dans le parcours des différentes traditions de relecture.
À partir des quatres étapes de recherches, nous dégageons les éléments qui pourraient être mis en lien avec les théories existantes dans le cadre de l’histoire deutéronomiste et mettons en lumière les forces et les faiblesses des solutions proposées. Les résultats de la recherche nous permettent de penser que l’intégration de la prophétie de Nathan dans la trame historique s’expliquerait par la nécessité d’éclairer une suite d’événements selon diverses perspectives théologiques. Ce n’est qu’à partir des conditions exiliques que nous aurions le texte de 2S 7,1-17 le plus tardif offrant une réflexion sur la première histoire d’Israël. Dans ce sens, la prophétie de Nathan prendrait toute sa valeur et son extension bien au-delà de la seule histoire personnelle de David ou de Salomon. / The principal objective of this thesis is to elucidate the source materials, the reception and the transmission of 2S 7,1-17 inside the debate concerning the Deuteronomic History, as well as to verify the possible link of the text with the evolution of the Jewish theology coming from the Deuteronomic edition.
Our research begins with textual criticism in order to establish a reliable text in the Hebrew language. Then a syntactic analysis allows us to propose an accurate translation and to better understand the meaning of the text in its original language. Taking into account the results from these two first chapters, we then deal with the question concerning the different literary sources which lie behind the text of 2S 7,1-17. A more detailed exploration of some issues ensuins the source criticism and the study of the reception of 2S 7,1-17 by the Chronicler(s), show that inside the Hebrew literal traditions, the prophecy of Nathan evolved significantly in different traditions.
Based on the four steps of research, we identify the elements that could be linked with the theories existing in the debate of the Deuteronomic History, and highlight the forces and the weaknesses of the proposed solutions. The research results allow us to think that the integration of the prophecy of Nathan into history could be explained by the necessity to clarify a sequence of events according to the diverse theological perspectives. It is in the conditions of the Exile that we have the latest text of 2S 7,1-17 offering a reflection on the first history of Israel. In this meaning, the prophecy of Nathan takes all its value and its extension beyond only the personal history of David or of Solomon.
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