Home About us Contact
|
Home About us Contact | ||
|
|
||
Ancient Israel (ancient + israel)
Selected AbstractsJacob's Wound: Homoerotic Narrative in the Literature of Ancient Israel , Theodore W. JenningsCONVERSATIONS IN RELIGION & THEOLOGY, Issue 2 2006Richard Coggins First page of article [source] Canaan and Ancient IsraelAMERICAN ANTHROPOLOGIST, Issue 3 2000Steven A. Rosen Canaan and Ancient Israel. University of Pennsylvania Museum, Philadelphia, permanent installation. [source] Magic and Divination in Ancient IsraelRELIGION COMPASS (ELECTRONIC), Issue 6 2007Ann Jeffers Despite officially condemning all magicians and divinatory practitioners, the Old Testament/Hebrew scriptures is replete with references to magic and divination. In an attempt to map out and understand the great variety of divinatory practices in the Old Testament/Hebrew Bible from techniques as varied as astrology, lot casting, necromancy or hepatoscopy to cite only a few, this article will re-examine the concept of ,magic' and re-evaluate the ways in which the Western world, especially since the nineteenth century, has viewed ,magic' as part of a series of dichotomies: religion vs. magic, science vs. magic; ,magic' is even seen as part of gender divisions (magic/women vs. religion/men). ,Emic' and ,etic' categories are also examined and a new definition situating magic as an ,emic' category is proposed: magic and divination are part of a complex system of religious intermediation where all the components of the cosmos interrelate. In this regard, ancient Israel shares the same worldview as its ancient Near Eastern neighbours and in particular a belief in cosmic forces originating and controlled by the dominant deity or deities. While the rational underpinning of such practices are examined (and questions about control and gender touched upon), it is also argued that a proper understanding of magic and divination in ancient Israel can only be viewed as an integral part of its cosmology. An ,emic' definition of magic suggests its connection with Torah and wisdom. [source] The Tabernacle and the Temple in Ancient IsraelRELIGION COMPASS (ELECTRONIC), Issue 1 2007Michael M. Homan According to the Bible, the Tabernacle, a portable and ornate tent shrine, served as the terrestrial home for ancient Israel's deity from its construction at Mount Sinai under the supervision of Moses until it was replaced by Solomon's Temple. Solomon built his Temple in Jerusalem on the summit of Mount Moriah, and this served as God's home for approximately four hundred years. The Babylonians destroyed the Temple in 586 BCE. Zerubbabel oversaw the building of a Second Temple in 520 BCE. This building underwent extensive renovations by Herod in 19 BCE, and the Jerusalem Temple was finally destroyed in 70 CE by the Romans. Many of the most famous events in the Bible and history take place at the Tabernacle and Jerusalem Temple, as they were the most important structures in ancient Israel. For the past two millennia they have been the focus of more attention than any other buildings in antiquity. [source] The Religious Iconography of Israel and Judah ca.RELIGION COMPASS (ELECTRONIC), Issue 2 2008587 bce In spite of the prohibition on images, the religions of ancient Israel and Judah were not without visual representations. The development of the religions of these regions in the period ca. 1200,587 bce (all dates are bce = before the common/Christian era) is discussed by using iconography or visual sources. A selection of materials and their meaning from the Iron Age I (ca. 1200/1150,1000), IIA (ca. 1000,900), IIB (900,700) and IIC (700,587) is presented.1 The million-dollar question that remains is whether the chief Israelite deity may be identified in the iconographical record. [source] Priestly Sacrifice in the Hebrew Bible: A Summary of Recent Scholarship and a Narrative ReadingRELIGION COMPASS (ELECTRONIC), Issue 1 2008David Janzen The field of Hebrew Bible/Old Testament has come to no consensus on the meaning of sacrifice in ancient Israel. The most influential theory of the meaning of biblical sacrifice, at least in the Priestly Writing (P) of the Pentateuch, is that of Jacob Milgrom. Milgrom argues that the purification sacrifice, as presented by P in Leviticus 1,7, is key to understanding P's sacrificial system, as its blood provided a ritual detergent on the altar for Israel's unintentional sins and impurities, thus permitting the continued presence of God in the sanctuary. Milgrom's theory has recently come under challenge, and a reading of P's narrative throughout the entire Pentateuch, and not only in Leviticus 1,7, shows that, for the Priestly Writing, sacrifice seems to draw Israel's attention to the differences between the divine and human realms, and thus points to Israel's moral failings in relationship to the divine law, as well as to the punishment Israel will suffer for this failure. [source] Magic and Divination in Ancient IsraelRELIGION COMPASS (ELECTRONIC), Issue 6 2007Ann Jeffers Despite officially condemning all magicians and divinatory practitioners, the Old Testament/Hebrew scriptures is replete with references to magic and divination. In an attempt to map out and understand the great variety of divinatory practices in the Old Testament/Hebrew Bible from techniques as varied as astrology, lot casting, necromancy or hepatoscopy to cite only a few, this article will re-examine the concept of ,magic' and re-evaluate the ways in which the Western world, especially since the nineteenth century, has viewed ,magic' as part of a series of dichotomies: religion vs. magic, science vs. magic; ,magic' is even seen as part of gender divisions (magic/women vs. religion/men). ,Emic' and ,etic' categories are also examined and a new definition situating magic as an ,emic' category is proposed: magic and divination are part of a complex system of religious intermediation where all the components of the cosmos interrelate. In this regard, ancient Israel shares the same worldview as its ancient Near Eastern neighbours and in particular a belief in cosmic forces originating and controlled by the dominant deity or deities. While the rational underpinning of such practices are examined (and questions about control and gender touched upon), it is also argued that a proper understanding of magic and divination in ancient Israel can only be viewed as an integral part of its cosmology. An ,emic' definition of magic suggests its connection with Torah and wisdom. [source] The Tabernacle and the Temple in Ancient IsraelRELIGION COMPASS (ELECTRONIC), Issue 1 2007Michael M. Homan According to the Bible, the Tabernacle, a portable and ornate tent shrine, served as the terrestrial home for ancient Israel's deity from its construction at Mount Sinai under the supervision of Moses until it was replaced by Solomon's Temple. Solomon built his Temple in Jerusalem on the summit of Mount Moriah, and this served as God's home for approximately four hundred years. The Babylonians destroyed the Temple in 586 BCE. Zerubbabel oversaw the building of a Second Temple in 520 BCE. This building underwent extensive renovations by Herod in 19 BCE, and the Jerusalem Temple was finally destroyed in 70 CE by the Romans. Many of the most famous events in the Bible and history take place at the Tabernacle and Jerusalem Temple, as they were the most important structures in ancient Israel. For the past two millennia they have been the focus of more attention than any other buildings in antiquity. [source] | ||||||||||