Dépouillements

Was Yahweh Worshiped in the Aegean? / Nissim Amzallag in Journal for the Study of the Old Testament, 35/4 (june 2011)

Public ISBD [article]  inJournal for the Study of the Old Testament > 35/4 (june 2011) . - pp. 387-415. Titre : Was Yahweh Worshiped in the Aegean? Type de document : texte imprimé Auteurs : Nissim Amzallag, Auteur Année de publication : 2011 Article en page(s) : pp. 387-415. Langues : Anglais (eng) Résumé : A comparison of Aegean and biblical sources reveals striking similarities between Dionysus and Yahweh: both are characterized by the same symbols, the same mode of action and the same theophany; both provoked a comparable doubt concerning their divine nature and/or their actual powers; and both had the same subversive effects with regard to the official pantheon. The homology between Yahweh and Dionysus is confirmed by their common vestigial link to copper metallurgy. From Greek literary sources and reflections about the continuous metallurgical influence of Canaan on the Aegean world, it is concluded that during the Bronze Age Dionysus was probably the Aegean counterpart of Yahweh, the mysterious Canaanite god of furnace metallurgy. Further examination suggests that the popularization of the cult of Dionysus in Greece, from the ninth century BCE, underwent a similar process leading in Canaan to the emergence of the Israelite alliance. These findings open new horizons of investigation, both of the ancient Aegean civilization and of the nature of the popular cult of Yahweh in Canaan prior to the monotheistic reform. [article] Was Yahweh Worshiped in the Aegean? [texte imprimé] / Nissim Amzallag, Auteur . - 2011 . - pp. 387-415. Langues : Anglais (eng) in Journal for the Study of the Old Testament > 35/4 (june 2011) . - pp. 387-415. Résumé : A comparison of Aegean and biblical sources reveals striking similarities between Dionysus and Yahweh: both are characterized by the same symbols, the same mode of action and the same theophany; both provoked a comparable doubt concerning their divine nature and/or their actual powers; and both had the same subversive effects with regard to the official pantheon. The homology between Yahweh and Dionysus is confirmed by their common vestigial link to copper metallurgy. From Greek literary sources and reflections about the continuous metallurgical influence of Canaan on the Aegean world, it is concluded that during the Bronze Age Dionysus was probably the Aegean counterpart of Yahweh, the mysterious Canaanite god of furnace metallurgy. Further examination suggests that the popularization of the cult of Dionysus in Greece, from the ninth century BCE, underwent a similar process leading in Canaan to the emergence of the Israelite alliance. These findings open new horizons of investigation, both of the ancient Aegean civilization and of the nature of the popular cult of Yahweh in Canaan prior to the monotheistic reform.

The ‘Naked Narrative’ from Noah to Leviticus / Brad Embry in Journal for the Study of the Old Testament, 35/4 (june 2011)

Public ISBD [article]  inJournal for the Study of the Old Testament > 35/4 (june 2011) . - pp. 417-433. Titre : The ‘Naked Narrative’ from Noah to Leviticus : Reassessing Voyeurism in the Account of Noah’s Nakedness in Genesis 9.22-24 Type de document : texte imprimé Auteurs : Brad Embry, Auteur Année de publication : 2011 Article en page(s) : pp. 417-433. Langues : Anglais (eng) Résumé : Recent interpretations of the scene of Noah’s nakedness in Gen. 9.22-24 have suggested that Noah’s curse, which lands on Canaan owing to what his father Ham had done, was a response to a sexually deviant act on the part of Ham, either with his father Noah (paternal incest) or with Noah’s wife (maternal incest). Evidence in support of this interpretation is marshaled from two sources: Gen. 19.30-38 and the story of Lot and his daughters, and Leviticus 18 and 20 and the prohibitions on incestuous relationships, which uses the language ‘uncovering nakedness’. This article argues for two points. First, the assertion is made that the voyeuristic position is the likely explanation for Noah’s reaction against Ham: it was simply the act of seeing Noah uncovered that warranted the cursing from Noah. This is due to the especial importance of ‘nakedness’ within the prehistory and to the fact that cursing is closely associated with it. Second, the issue of incest condemned in Leviticus 18 and 20 combines the scene of Noah’s nakedness with the story of Lot and his daughters to create a mythological support for its prohibitions on incestuous relationships. Thus, the scene of Noah’s nakedness stands at the headwaters of a ‘naked narrative’ that culminates in the legislation regarding illicit sexual unions in Leviticus. [article] The ‘Naked Narrative’ from Noah to Leviticus : Reassessing Voyeurism in the Account of Noah’s Nakedness in Genesis 9.22-24 [texte imprimé] / Brad Embry, Auteur . - 2011 . - pp. 417-433. Langues : Anglais (eng) in Journal for the Study of the Old Testament > 35/4 (june 2011) . - pp. 417-433. Résumé : Recent interpretations of the scene of Noah’s nakedness in Gen. 9.22-24 have suggested that Noah’s curse, which lands on Canaan owing to what his father Ham had done, was a response to a sexually deviant act on the part of Ham, either with his father Noah (paternal incest) or with Noah’s wife (maternal incest). Evidence in support of this interpretation is marshaled from two sources: Gen. 19.30-38 and the story of Lot and his daughters, and Leviticus 18 and 20 and the prohibitions on incestuous relationships, which uses the language ‘uncovering nakedness’. This article argues for two points. First, the assertion is made that the voyeuristic position is the likely explanation for Noah’s reaction against Ham: it was simply the act of seeing Noah uncovered that warranted the cursing from Noah. This is due to the especial importance of ‘nakedness’ within the prehistory and to the fact that cursing is closely associated with it. Second, the issue of incest condemned in Leviticus 18 and 20 combines the scene of Noah’s nakedness with the story of Lot and his daughters to create a mythological support for its prohibitions on incestuous relationships. Thus, the scene of Noah’s nakedness stands at the headwaters of a ‘naked narrative’ that culminates in the legislation regarding illicit sexual unions in Leviticus.

Joseph’s Dreams, Part Two / Benjamin D.H. Hilbert in Journal for the Study of the Old Testament, 35/4 (june 2011)

Public ISBD [article]  inJournal for the Study of the Old Testament > 35/4 (june 2011) . - pp. 435-461. Titre : Joseph’s Dreams, Part Two : From Saul to Solomon Type de document : texte imprimé Auteurs : Benjamin D.H. Hilbert, Auteur Année de publication : 2011 Article en page(s) : pp. 435-461. Langues : Anglais (eng) Résumé : In this article themes from ‘Joseph’s Dreams, Part One’ (JSOT 35.3) are recapped. In addition, this study describes Jacob’s interpretation of the second dream in terms of the Ephraimite Samuel. Its two aspects are: (1) Jacob, Joseph’s mother, and his brothers are to come to Joseph, and (2) they are to bow down to him. Diachronically and synchronically, this dream moves from the rejection of Saul to the reign of Solomon, ending abruptly in the Disruption because the unbridgeable stupidity of Rehoboam disqualified him from antityping Joseph. After the Disruption, the first dream came back, re-materializing in the reign of Manasseh, first of the last seven kings of Judah. [article] Joseph’s Dreams, Part Two : From Saul to Solomon [texte imprimé] / Benjamin D.H. Hilbert, Auteur . - 2011 . - pp. 435-461. Langues : Anglais (eng) in Journal for the Study of the Old Testament > 35/4 (june 2011) . - pp. 435-461. Résumé : In this article themes from ‘Joseph’s Dreams, Part One’ (JSOT 35.3) are recapped. In addition, this study describes Jacob’s interpretation of the second dream in terms of the Ephraimite Samuel. Its two aspects are: (1) Jacob, Joseph’s mother, and his brothers are to come to Joseph, and (2) they are to bow down to him. Diachronically and synchronically, this dream moves from the rejection of Saul to the reign of Solomon, ending abruptly in the Disruption because the unbridgeable stupidity of Rehoboam disqualified him from antityping Joseph. After the Disruption, the first dream came back, re-materializing in the reign of Manasseh, first of the last seven kings of Judah.

On Patterning in the Book of Samuel / Yitzhak Berger in Journal for the Study of the Old Testament, 35/4 (june 2011)

Public ISBD [article]  inJournal for the Study of the Old Testament > 35/4 (june 2011) . - pp. 463-481. Titre : On Patterning in the Book of Samuel : ‘News of Death’ and the Kingship of David Type de document : texte imprimé Auteurs : Yitzhak Berger, Auteur Année de publication : 2011 Article en page(s) : pp. 463-481. Langues : Anglais (eng) Résumé : Recent scholarship on Samuel has acknowledged a pattern of instances where a central figure receives ‘news of death’. This article proposes a new version of this pattern, which takes into account an additional, pivotal case—the messenger’s report of the death of Uriah—and suggests that the pattern traces the central question of the future of Davidic kingship. David’s reaction to Uriah’s death marks a shift in attitude that calls into question the fate of his royal family, an attitude that is reversed in his response to the death of Bathsheba’s infant son. The events that follow, however, continue to threaten Davidic kingship in ways underscored by the ‘news of death’ scenes relating to the fall of Amnon and Absalom. [article] On Patterning in the Book of Samuel : ‘News of Death’ and the Kingship of David [texte imprimé] / Yitzhak Berger, Auteur . - 2011 . - pp. 463-481. Langues : Anglais (eng) in Journal for the Study of the Old Testament > 35/4 (june 2011) . - pp. 463-481. Résumé : Recent scholarship on Samuel has acknowledged a pattern of instances where a central figure receives ‘news of death’. This article proposes a new version of this pattern, which takes into account an additional, pivotal case—the messenger’s report of the death of Uriah—and suggests that the pattern traces the central question of the future of Davidic kingship. David’s reaction to Uriah’s death marks a shift in attitude that calls into question the fate of his royal family, an attitude that is reversed in his response to the death of Bathsheba’s infant son. The events that follow, however, continue to threaten Davidic kingship in ways underscored by the ‘news of death’ scenes relating to the fall of Amnon and Absalom.

Why Jeremiah is Not Among the Prophets: / M.J. De Jong in Journal for the Study of the Old Testament, 35/4 (june 2011)

Public ISBD [article]  inJournal for the Study of the Old Testament > 35/4 (june 2011) . - pp. 483-510. Titre : Why Jeremiah is Not Among the Prophets: : An Analysis of the Terms ‭איבנ‬ and ‭םיאבנ‬ in the Book of Jeremiah Type de document : texte imprimé Auteurs : M.J. De Jong, Auteur Année de publication : 2011 Article en page(s) : pp. 483-510. Langues : Anglais (eng) Résumé : This analysis of the terms ‭איבנ‬ ‬‭and ‭םיאבנ‬ in the book of Jeremiah, based on Jeremiah LXX and MT, challenges the view that the historical Jeremiah was a classical prophet of judgment. Historically speaking, Jeremiah acted as a prophet ‘pro society’. After 586 BCE, however, a tradition complex developed portraying Jeremiah as a figure ‘contra society’. Jeremiah, depicted as YHWH’s single mouthpiece, was deliberately not called a ‭איבנ‬ in order to distinguish him from the‭ םיאבנ‬, ‘the prophets’ (in general!), portrayed as deceivers of the people. This image of Jeremiah dominated the Jeremiah corpus in the exilic period. Later texts introduced quite another image of the ‭םיאבנ‬, that of faithful servants of YHWH warning the people, and a still later edition of the book presented Jeremiah as ‘prophet to the nations’. The drawing of a distinction of these different prophetic profiles leads to the conclusion that Jeremiah was not among the classical prophets. [article] Why Jeremiah is Not Among the Prophets: : An Analysis of the Terms ‭איבנ‬ and ‭םיאבנ‬ in the Book of Jeremiah [texte imprimé] / M.J. De Jong, Auteur . - 2011 . - pp. 483-510. Langues : Anglais (eng) in Journal for the Study of the Old Testament > 35/4 (june 2011) . - pp. 483-510. Résumé : This analysis of the terms ‭איבנ‬ ‬‭and ‭םיאבנ‬ in the book of Jeremiah, based on Jeremiah LXX and MT, challenges the view that the historical Jeremiah was a classical prophet of judgment. Historically speaking, Jeremiah acted as a prophet ‘pro society’. After 586 BCE, however, a tradition complex developed portraying Jeremiah as a figure ‘contra society’. Jeremiah, depicted as YHWH’s single mouthpiece, was deliberately not called a ‭איבנ‬ in order to distinguish him from the‭ םיאבנ‬, ‘the prophets’ (in general!), portrayed as deceivers of the people. This image of Jeremiah dominated the Jeremiah corpus in the exilic period. Later texts introduced quite another image of the ‭םיאבנ‬, that of faithful servants of YHWH warning the people, and a still later edition of the book presented Jeremiah as ‘prophet to the nations’. The drawing of a distinction of these different prophetic profiles leads to the conclusion that Jeremiah was not among the classical prophets.