Prophets and the Divine Council

2019 ◽  
pp. 461-478 ◽  
Keyword(s):  
Divine Council

scholarly journals Sidang Ilahi Elohim Dalam Mazmur 82:1

2020 ◽  
Vol 1 (1) ◽  
Author(s):  
Marthin Steven Lumingkewas ◽  
Firman Panjaitan
Keyword(s):  
Old Testament ◽  
Hebrew Bible ◽  
Hebrew Text ◽  
The Other ◽  
Main Method ◽  
Religious System ◽  
Dialectical Theology ◽  
Ancient Israel ◽  
Divine Council ◽  
Religious Systems

In the Old Testament Yahweh is frequently called El. The question is raised whether Yahweh was a form of the god El from the beginning or whether they were separate deities who only became equated later. They whom uphold theory Yahweh and El were conceived as separate deities holds that Yahweh was a southern storm god from Seir and so on, which was brought by the Israelites and conflated with the Jerusalem patriarchal deity.On the other side there are scholars who hold and conceived Yahweh and El as one single deity. These scholars defend this position most commonly on the grounds that no distinction between the two can be clearly found in the Hebrew Bible. The methodology used in this paper is literary – historical and social interpretations, with the main method being the "diachronic and dialectical theology of Hegel". The simple Hegelian method is: A (thesis) versus B (anti-thesis) equals C (synthesis). The author analyzes (thesis) by collecting instruments related to ancient Semitic religions; it includes data on El and Yahweh assembly obtained from Hebrew text sources and extra-biblical manuscripts which are then processed in depth. The antithesis is to analyze El's assembly development in Israel – especially in Psalm 82. While the synthesis appears in the nuances of the El’s assembly believe in ancient Israel. The focus of this paper's research is to prove 2 things: first, is Psalm 82: 1, is an Israeli Psalm that uses the patterns and forms of the Canaanite Psalms; especially regarding religious systems that use the terminology of the divine council. Second, to prove that El and Yahweh in the context of this Psalm are two different gods, of which this view contradicts several ANET experts such as Michael S, Heisser who sets El and Yahweh in this text as identical gods. The results of this study attempt to prove that Israel and the Canaan contextually share the same religious system, and are seen to be separated in the Deuteronomist era with their Yahwistic reforms.

El Worship

2020 ◽  
pp. 73-118
Author(s):  
Theodore J. Lewis
Keyword(s):  
Divine Council

Chapter Four considers the worship of El, the deity who appears in the name of the eponymous ancestor Israel. Sociologically, the concepts here are those of ancestral traditions, the so-called “God of the Fathers,” and family religion—standing apart from the religion of a centralized state and a hierarchical priestly cult. Each of the various “El” traditions are discussed in detail: El Berith, El Elyon, El Roi, El Olam, El Bethel, and the most famous, El Shadday. Key functions of El traditions are highlighted: El as father, divine kinsman, and benevolent protector as well as El’s role as the head of a mythological divine council. The chapter explores whether El was the original god of Israel, including associations with exodus traditions.

Developing a Thai Theological and Biblical Understanding of the World: Rethinking Thai Cosmology in Light of Divine Council theology

2020 ◽  
pp. 026537882093592
Author(s):  
Kelly Michael Hilderbrand ◽  
Sutheera Sritrakool
Keyword(s):  
Biblical Worldview ◽  
Cultural Narratives ◽  
Cultural Worldview ◽  
The World ◽  
Divine Council ◽  
Thai People ◽  
Compare And Contrast ◽  
Insight Into ◽  
Thai Culture

This article is an attempt to compare and contrast biblical divine council cosmology (Heiser, 2008) with Thai Buddhist cosmology. The Ramakien and the Three Worlds According to King Ruang are the primary cultural narratives of the Thai people. These narratives give us insight into the worldview of the Thai. By comparing the Thai worldview with the biblical worldview, we can see where they intersect and where they are in conflict. The goal of this article is to spark a dialogue for producing a Thai theological and apologetic perspective that takes seriously Thai cultural worldview understandings in light of divine council cosmology and develops new tools for reaching Thai culture with the Gospel.

Vengeance in the Odyssey: tisis as Narrative

2019 ◽  
pp. 49-74
Author(s):  
Alexander C. Loney
Keyword(s):  
Narrative Structure ◽  
Literary Form ◽  
Divine Council

This chapter establishes the importance of revenge in the Odyssey and shows how a narratological analysis of revenge-taking best accounts for the combination of the ideological points from chapter 1 with the literary form of the Odyssey. The manner in which the Odyssey opens—with the mythic paradeigma of Aigisthos—brings tisis to the forefront, as does the final divine council scene. This chapter next shows how the basic ideological framework of tisis analyzed in chapter 1 takes on a narrative structure. Thus, tisis in the Odyssey is defined as a type of narrative. In addition, with a brief survey of the debate about intertextuality and allusion in Homer, this chapter examines how different instances of tisis refer to one another via intratextuality and can evoke irony. Lastly, some distinctive, prominent features of tisis in the Odyssey are considered, such as ἀτασθαλίαι‎, “recklessness.”

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