By Professor David H Aaron

ISBN-10: 9004120327

ISBN-13: 9789004120327

It truly is scholarly in its process. although, the conclusions are only that the Bible comprises ambiguities and that a few ambiguities are extra ambiguous than others. Ambiguity may well functionality as a Bible code, yet God will let us know while the scrolls could be undone.

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Extra resources for Biblical Ambiguities: Metaphor, Semantics, and Divine Imagery (Brill Reference Library of Judaism)

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It is true that the Deuteronomic writers have them; but we do not find these disclaimers in other strata of the literature. 15 Tablets II-V of Enuma Elish, but especially tablet VI, see Dalley 1989; see also “Great Hymn to Marduk,” in Foster 1996 2:521. ” Foster 1996, 1:69) and also see similar expressions in an 11th century psalm 1:240. ) regarding the difficulty of differentiating characteristics of deities in other than a superficial manner in the oldest literary strands. According to Oppenheim, individalization begins most prominently with the ascension of Assyria and its patron god Aààur.

In his study of theophany and anthropomorphism, Barr comments that the “frequent expressions about God’s ears or nose, his smelling or whistling, are not seriously anthropomorphisms in the sense of expressions trying to come to grips with the form, the morphe, of God”; in other words, these are not literal descriptions (Barr 1960, 30). No support is given for this judgment. Rather, Barr dismisses the evidence by arguing, “These expressions provide a rich vocabulary for the diversity of the divine activity; but for the more precise and particular question which the word ‘anthropomorphism’ should suggest, the question is what form, if any, God may be kown, there is a danger of exaggerating their importance” (30).

6 Within the literature itself, no one questions how the knowledge is imparted, whether the informing voices from above are real or just figments in the imaginations of the writers. The meager epigraphic remains of Arabia, Sinai, and Trans-Jordan also testify to the similarities between Israelite and non-Israelite god-imagery. P. D. Miller has written: In most respects Yahweh appears in the texts as a Late Bronze/Iron Age god. , father, creator, judge, warrior, king. ). When we have two fundamentally identical statements from distinct cultures, we must establish strong contextual grounds for interpreting them differently.

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Biblical Ambiguities: Metaphor, Semantics, and Divine Imagery (Brill Reference Library of Judaism) by Professor David H Aaron

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