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Nissim Amzallag 《SJOT: Scandinavian Journal of the Old Testament》2013,27(2):151-169
ABSTRACTThe celestial universe and the mode of action of YHWH are sometimes depicted by metallurgy. This figuration is generally understood as a picturesque representation devoid of theological significance, introduced only for describing the infinite powers of the god of Israel using the extreme physical conditions characterizing metallurgy. This explanation is however contested by: (i) the many allusions to metallurgy encountered in Biblical theology, (ii) the detailed mention, in the divine context, of all the stages of metal production: mining, ore roasting, smelting, metal purification and even of furnace re-melting, (iii) the representation of the firmament and the earth as two giant pieces of metal, (iv) the vision of the holy domain of YHWH as a giant celestial furnace. These features attest the existence of a substantial metallurgical component in Biblical theology. Furthermore, the strong bias towards copper metallurgy suggests that these representations were anchored in Bronze Age metallurgical traditions. It is concluded that Israelite theology encompasses an important metallurgical component inherited from the pre-Israelite cult of YHWH. 相似文献
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Nissim Amzallag 《SJOT: Scandinavian Journal of the Old Testament》2013,27(1):80-96
AbstractKābôd-YHWH is a technical term designating the radiance of the god of Israel. Such a phenomenon is specifically identified in the Bible with three physical realities: volcanic lava, solar activity and molten metal. The antique representation of the sun as molten metal, and the volcanic symbolism of the furnace reveal that these three expressions of kābôd-YHWH are interrelated. Among them, it appears here that kābôd-YHWH refers first of all to molten metal. This introduces a fundamental difference between radiance, specifically related to YHWH through molten metal, and brilliance (and by extension glory, wealth, strength and vitality) of gods and mortals derived from properties of solid state metals. Beyond the status and powers of supreme deity conferred by this metallurgical radiance, identification of kābôd-YHWH as shapeless molten metal also clarifies the origin of one of the most singular characteristic of ancient Yahwism: the strict interdiction of figuration of the god. 相似文献
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Karen Martens 《SJOT: Scandinavian Journal of the Old Testament》2013,27(1):123-141
The expression ''with a strong hand and an outstretched arm'' is usually understood as being an expression of the power of God. There are various suggestions as to which aspect of his power is indicated: The power of inflicting plague and sickness or his power as a warrior - or whether the expression is used as a counterpart to Egyptian royal terminology. It is suggested here that the expression does refer to the power of inflicting plague and sickness, for the following reasons: ''With a strong hand and an outstretched arm'' is a parallelism between two collocations of words, ''strong hand'' and ''outstretched hand'' (''arm'' + the verb ''stretch out''). When the two collocations, both containing the word ''hand'', were made to form a parallelism, the element ''arm'' was the added to one of them to achieve variation between the units of the parallelism. The element ''arm'', which often has a military connotation, is then an extraneous component to the expression. The outcome of ''stretching out the hand'' in the Pentateuch and the historical books is miraculous events, some of these being a number of the plagues. The expression does not seem to have any military connotation in the account of the Exodus. A comparison with the literatures of other Semitic languages shows that in the ancient Near East not only ''the hand'' of a deity inflicting plague and sickness can be found, but actually ''a strong hand''. In most of the occurrences of the expression in the Pentateuch apparently the entire experience of Israel in Egypt is signified. Only in Exod 3,19; 6,1; (where we cannot be sure whether the arm belongs to YHWH or to Pharaoh) and 6,6 the expression is connected to specific traditions in the account of the Exodus, and these are exactly the plague traditions. 相似文献
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“回车马神”是中国南方许多地区许多民族至今仍有的民间婚俗环节,不能简单地全盘肯定或否定,当以辩证眼光对待之,其巫术唱词的诗文价值颇大。本文结合田野调查材料,钩沉史志文献,对渝川黔滇“回车马神”风俗的起源、演变、内涵和程序等进行探讨,对方志文献整理、移风易俗等都有参考借鉴价值。 相似文献
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C. A. Strine 《Political Theology》2018,19(6):478-496
ABSTRACTThis article argues that Jer. 29 offers three principles for a constructive theological approach to migration and integration in which both hosts and migrants have obligations to embrace others across enduring lines of difference. This view supports and extends earlier work by Luke Bretherton. In sum, it contends that Jer. 29 and its reception in Christian thought outlines an obligation for Christians to advocate for and actively support strategies that enable migrants to live in integrated social contexts where positive engagement across enduring lines of difference can replace a climate likely to produce neo-national movements and exclusionary migration policies with one that has the potential to foster cohesion, wellbeing, and mutual flourishing. 相似文献
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增福财神又称增福神,最早出现在河北、山东等地。元代碑刻记载了增福神的传说和信仰,称该神在五代、两宋得到过朝廷的敕封。元杂剧塑造了增福神的形象,描写了当时增福神信仰的流行情况。增福神的上位神是东岳大帝,因而他主掌地狱各司,也掌管人间衣禄食禄、贵贱高下,故又被称作福禄之神。明清时期增福财神信仰已流传到华北各省,多地志书都曾记载过增福财神庙会。清代以后,随着五显、赵公明、关公、比干等财神的兴起,增福财神逐渐被取代,只是信仰并未消失。河北曲周县相传是增福财神李诡祖生前任职、死后葬身的地方,信仰氛围一向浓厚,今天仍保留了较多的民间传统色彩。 相似文献
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