Psalm 120 and the question of authorship of the songs of Ascents

2021 ◽  
pp. 030908922096342
Author(s):  
Nissim Amzallag
Keyword(s):  
The Other ◽  
Alternative Form ◽  
Persian Period ◽  
Songs Of Ascents ◽  
The Temple

As the first of the songs of Ascents, Psalm 120 might be seen as key to understanding the whole corpus, but its content remains poorly understood. This study suggests that its author was a smith-poet committed to the Edomite/Qenite traditional worship of YHWH, here complaining about participating, through the fabrication of iron weapons, in the demise of Edom (553 BCE). On this reading, the poem becomes a lament on the irremediable demise of traditional (metallurgical) Yahwism after the rise of iron metallurgy and its transformation of war. Introducing the Ascents, this song might express the search for an alternative form of Yahwism emancipated from the original metallurgical dimension. Expressed in Israel, this alternative Yahwism becomes praised in the other songs of Ascents. This interpretation corroborates the rise of a group of Edomite poets (Ezrahites) in Jerusalem in the early Persian period and its integration within the temple staff.

scholarly journals Blev templet på Garizim bygget med templet i Jerusalem som forbillede?

2015 ◽  
Vol 78 (3) ◽  
pp. 261-281 ◽  
Author(s):  
Anne Katrine De Hemmer Gudme
Keyword(s):  
Present Article ◽  
The Other ◽  
Archaeological Remains ◽  
Persian Period ◽  
Jerusalem Temple ◽  
Early Judaism ◽  
Other Hand ◽  
The People ◽  
The Relationship ◽  
The Temple

Was the Yahweh temple on Mount Gerizim modelled after the temple in Jerusalem? This question is important for our understanding of the sanctuary on Mount Gerizim and the people who worshipped there; if the Gerizim temple was modelled after the Jerusalem temple the argument in favour of the Gerizim cult as derived from the cult in Jerusalem is strengthened. On the other hand, if no such connection can be demonstrated convincingly one must look elsewhere for the answer to the question of Samaritan origins.The present article gives a brief introduction to the relationship between early Judaism and early Samaritanism, or rather Southern and Northern Yahwism, followed by a presentation of Mount Gerizim and the excavations that were recently carried out there. Finally I shall turn to the theory that the temple on Mount Gerizim was modelled after the Jerusalem temple, which has recently been recast by Dr Yitzhak Magen. I conclude that the archaeological remains from the Persian period sanctuary on Mount Gerizim offer no evidence that this temple was modelled on the temple in Jerusalem.

scholarly journals Was the Temple on Mount Gerizim Modelled after the Jerusalem Temple?

Religions ◽  
2020 ◽  
Vol 11 (2) ◽  
pp. 73
Author(s):  
Anne Katrine de Hemmer Gudme
Keyword(s):  
The Other ◽  
Hellenistic Period ◽  
Archaeological Remains ◽  
Persian Period ◽  
Jerusalem Temple ◽  
Early Judaism ◽  
Other Hand ◽  
The People ◽  
The Relationship ◽  
The Temple

Was the Yahweh temple on Mount Gerizim modelled after the temple in Jerusalem? This question is important for our understanding of the sanctuary on Mount Gerizim and the people who worshipped there in the Persian and Hellenistic period; if the Gerizim temple was modelled after the Jerusalem temple, the argument in favour of the Gerizim cult as derived from the cult in Jerusalem is strengthened. On the other hand, if no such connection can be demonstrated convincingly, one must look elsewhere for the answer to the question of Samaritan origins. The present study gives a brief introduction to the relationship between early Judaism and early Samaritanism, or rather Southern and Northern Yahwism, followed by a presentation of Mount Gerizim and the excavations that were carried out there between 1982 and 2006. Finally, I shall turn to the theory that the temple on Mount Gerizim was modelled after the Jerusalem temple, which has been recast by Dr Yitzhak Magen (2008). I conclude that the archaeological remains from the Persian-period sanctuary on Mount Gerizim offer no evidence that this temple was modelled on the temple in Jerusalem.

Between Salem and Mount Gerizim: The Context of the Formation of the Torah Reconsidered

2014 ◽  
Vol 5 (3) ◽  
pp. 311-334
Author(s):  
Walter J. Houston
Keyword(s):  
Fifth Century ◽  
The Other ◽  
Original Text ◽  
Persian Period ◽  
Jerusalem Temple ◽  
Other Hand ◽  
Holy Places ◽  
The Common ◽  
Final Composition ◽  
The Temple

Building on recent suggestions, I argue that the final composition of the Pentateuch in the Persian period was the result of common enterprise or compromise between the province of Samaria and Jerusalem. This is based on an examination of the historical circumstances as well as on the contents and text of the Pentateuch. Contrary to the picture painted in Ezra-Nehemiah, there were good relationships and contacts between the upper classes of the two provinces throughout the period, and it is probable that the priestly staff of the temple of Argarizim, which recent evidence shows was established in the mid fifth century, was closely related to that of Jerusalem. The identities of both holy places are hinted at in the text. The likely original text of Deut 27:2–8 ordains sacrifice to be made and the Torah to be inscribed on Mount Gerizim (v. 4), not on Mount Ebal as in the MT. This either suggested the establishment of the sanctuary there (Kartveit), or was suggested by it (Nihan). On the other hand, Gen 14:18 refers to Jerusalem under the name of Salem. The Torah contains material of northern origin, and some of it, especially the story of Joseph, originated relatively late. The Tabernacle and ritual texts in P do not, as often thought, represent the Jerusalem temple, but an ideal sanctuary, and they are available to reform the practice of both temples. The MT, like the Samaritan Pentateuch, contains revisions away from the common inheritance.

scholarly journals Art. XVI.—Tales of the Wise Man and the Fool, in Tibetan and Chinese

1901 ◽  
Vol 33 (3) ◽  
pp. 447-460 ◽  
Author(s):  
J. Takakusu
Keyword(s):  
Chinese Version ◽  
The Other ◽  
Original Text ◽  
Popular Work ◽  
The Temple

The book I have chosen for my present paper is a sort of Jātaka or Avadāna entitled the “ Hien-yü-Ching,” which Mr. Nanjio has restored into Sanskrit as “ Damamūkasūtra” , or “ Tales of the Wise Man and the Fool.” It will at once remind one of the Tibetan work “ mDsans-blun ” (generally called Dsan-lun), that is, “Der Weise und der Thor,” published by I. J. Schmidt, and afterwards by Schiefner, for this is a popular work and is read by almost every student of Tibetan. The Chinese version was by Hui-hsio , Wei-teh , and others, written during their stay in Karakhodjo, a.d. 445 . There are, however, two texts both assigned to the same translators, one coming down through the Korean Buddhists and the other through the Chinese. It is said in the earliest catalogue in existence (a.d. 520) that the original text was obtained by the translators in Khoten (Kustana, ) and translated by them in the Temple Tien-an-shi, Karakhodjo . As to the Tibetan text we were first informed of its existence by Csoma de Cörösi in the “ Asiatic Researches,” vol. xx, 1836, and seven years later we were furnished with the text by the Russian savants mentioned above.

scholarly journals Deux fragments de portraits funéraires romains de Deir el-Bahari

2011 ◽  
pp. 259-266
Author(s):  
Zsolt Kiss ◽  
Keyword(s):  
19Th Century ◽  
The Other ◽  
General Context ◽  
Small Fragment ◽  
Intermediate Period ◽  
The Third ◽  
The Temple ◽  
Third Intermediate Period

Two fragments of painted Roman funerary portraits on wooden panels of the Fayum type, discovered in 2001 during a revisiting of the Third Intermediate Period shaft tombs inside the Chapel of Hatshepsut in the Royal Mortuary Cult Complex at the Temple of Hatshepsut in Deir el-Bahari, come from 19th century excavations, hence are without anything but a general context. The pieces are very small—fragment of a robe, sliver of a face with one eye—but in a brilliant analysis of iconography and style Kiss identifies one as a depiction of a female, possibly a priestess of Isis, from the second half of the 2nd century AD, and the other as a male portrait from the 2nd century. The portraits may belong to what some scholars have called “Theban” painted funerary portraits and they must have come from a Roman necropolis in West Thebes, possibly Deir el-Medineh. On any case, they are proof that mummies with painted portraits of the deceased on wooden panels fitted into the cartonnages were not unknown in ancient Thebes.

scholarly journals JAVANESE ISLAMIC ARCHITECTURE: ADOPTION AND ADAPTATION OF JAVANESE AND HINDU-BUDDHIST CULTURES IN INDONESIA

2021 ◽  
Vol 45 (1) ◽  
pp. 9-18
Author(s):  
Noor Cholis Idham
Keyword(s):  
The Other ◽  
13Th Century ◽  
Islamic Architecture ◽  
Cultural Products ◽  
High Culture ◽  
Other Hand ◽  
The Temple ◽  
New Religion ◽  
Islamic Values

Javanese Islamic architecture appears to be highly influenced by previous cultures, even though Islam has brought a new civilisation since the 13th century in Indonesia. The classical mosques and houses seem to follow Javanese and Hindu-Buddhist principles in their buildings, elements and spatial arrangements. This paper examines how the Javanese adapted their architecture to meet Islamic values while preserving their previous traditions. The concept of architectural synchronisation in Javanese architecture is examined from the traces observed in the temple dioramas, depictions of contemporary cultural products, and several traditional buildings. The adoptions and adaptations that appear in some significant objects such as old mosques and houses are traced back to previous transformation principles. Architectural harmonisation for new needs seemingly bases on religion as the most potent driving aspect. However, what is interesting is that in the case of Java, embracing a new religion does not mean forgetting existing traditions. On the other hand, the principle of acculturation has created a peaceful transition in architecture. Some evidence suggests that Javanese high culture, such as the classical grand mosque and the joglo house, succeeded in translating Javanese and Hindu-Buddhist ideas into Islamic architecture in very distinctive ways.

scholarly journals TEMUAN FRAGMEN GERABAH SEBAGAI INDIKASI PERMUKIMAN KUNO DI SITUS BOROBUDUR

2013 ◽  
Vol 33 (2) ◽  
pp. 211-226
Author(s):  
Agni Sesaria Mochtar
Keyword(s):  
20Th Century ◽  
Cultural Context ◽  
The Other ◽  
Back Side ◽  
The South ◽  
South West ◽  
Pottery Sherds ◽  
Few Data ◽  
The Temple

Borobudur temple has been famously known as one of the Indonesian heritage masterpiece. Various aspects of it had been studied thoroughly since the beginning of 20th century A.D. Those studies tended to be monumental centric, giving less attention to the cultural context of the temple and its surroundings. Settlement in the nearby places is one of the topics which not have been studied much yet; leaving a big question about how the settlement supported continuity of many activities in the temple, or even the other way around; how the temple affected the settlement. There is only a few data about old settlement found in situ in Borobudur site, only abundance of pottery sherds. The analysis applied on to the potteries find during the 2012 excavation had given some information about the old settlement in Borobodur site. The old settlement predicted as resided in the south west area, in the back side of the monument.

Mysterious Wooden Objects Represented in the Punt Portico in the Temple of Hatshepsut at Deir el-Bahari

2021 ◽  
Vol 148 (2) ◽  
pp. 229-238
Author(s):  
Filip Taterka
Keyword(s):  
The Other ◽  
The One ◽  
The Temple

Summary The article presents a previously unpublished block coming from the Southern Lower Portico (also known as the Punt Portico) in Hatshepsut’s temple of millions of years at Deir el-Bahari. It contains a depiction of a young Nubian man carrying two mysterious objects. The one is the double tjsw-staff, while the other is most likely a wooden stool. In order to support his identification of the objects in question, the author discusses some parallels coming from early 18th dynasty private tombs at Thebes.

scholarly journals Household and meals versus the Temple purity system: Patterns of replication in Luke-Acts

1991 ◽  
Vol 47 (2) ◽  
Author(s):  
J. H. Elliott
Keyword(s):  
Social Relations ◽  
Kingdom Of God ◽  
The Other ◽  
Christian Community ◽  
Jerusalem Temple ◽  
The Social ◽  
Social Expression ◽  
The One ◽  
The Temple ◽  
Inclusive Form

In Luke-Acts the social codes and concepts associated with food and meals replicate and support the contrasting social codes, interests, and ideologies associated with the Jerusalem Temple, on the one hand, and the Christian household, on the other. In this study the thesis is advanced that in contrast to the Temple and the exclusivist purity and legal system it represents, Luke has used occasions of domestic dining and hospitality to depict an inclusive form of social relations which transcends previous Jewish purity regulations and which gives concrete social expression to the inclusive character of the gospel, the kingdom of God, and the Christian community.

Gendered Paths to Enlightenment: The Intersection of Gender and Religion in Buddhist Temples in Mainland China and the United States

2020 ◽  
pp. 232949652096818
Author(s):  
Di Di
Keyword(s):  
United States ◽  
Gender Norms ◽  
Mainland China ◽  
The United States ◽  
The Other ◽  
Macro Level ◽  
Men And Women ◽  
Close Analysis ◽  
The Relationship ◽  
The Temple

This study explores how religious adherents construct their ideas regarding gender in Buddhist faith communities. Two temples, one in China and the other in the United States, both affiliated with the same international Buddhist headquarters, are situated in national contexts that endorse different macro-level gender norms. While leaders of both temples teach similar religious gender norms—specifically, that gender is unimportant for spiritual advancement—adherents do articulate gender differences in other respects. Buddhists at the temple in China believe that men and women differ but should be treated equally, with neither holding dominance over the other; meanwhile, U.S. practitioners also believe that everyone should be treated equally irrespective of gender, but they view men and women as essentially the same. A close analysis reveals that Buddhists at both temples recognize the distinctions between their religious and societal macro-level gender norms and navigate between these norms when constructing their own understandings of gender. This study highlights the influence of national context on the relationship between gender and religion, thereby contributing to and deepening our understanding of the subject.

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