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.

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.

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.

Garments of Shame, Garments of War: Clothing Imagery in 1 Maccabees 1:25-28, 14:9

2019 ◽  
Vol 69 (4-5) ◽  
pp. 670-681
Author(s):  
Atar Livneh
Keyword(s):  
Young Men ◽  
The Other ◽  
Other Hand ◽  
The People ◽  
The Temple

AbstractTwo poetic passages in 1 Maccabees depict historical circumstances via the use of apparel. 14:9 portrays the young men as wearing “glories and garments of war” as a marker of the peace and prosperity characterizing Simon’s reign. These contrast with the “shame” that shrouds the people following Antiochus Epiphanes’ desecration of the temple in 1:28. This paper explores the biblical background of the dress imagery, suggesting that the Maccabean author transformed the “robe of righteousness” in Isa 61:10 into “garments of war” on the basis of a gezerah shava with Isa 59:17. The biblical metaphor of “being clothed with shame” in 1 Macc 1:28, on the other hand, refers to the “putting on of mourning dress”—a practice also alluded to in v. 26.

scholarly journals REVOLUSI ABOLISIONISME PADA NOVEL PERBUDAKAN UNCLE TOM’S CABIN KARYA HARRIET BEECHER STOWE

2019 ◽  
Vol 1 (1) ◽  
Author(s):  
Andi Amiruddin
Keyword(s):  
South America ◽  
Harriet Beecher Stowe ◽  
The Other ◽  
Literary Works ◽  
Uncle Tom's Cabin ◽  
Other Hand ◽  
The People ◽  
The Relationship ◽  
The Revolution

Literature and revolution cannot be separated from one another. On one hand, therevolution can create literary works from writers who are responsive to the changes that took placein their time. On the other hand, literary works can trigger the revolution in the people who readthe work. In In Uncle Tom's Cabin, the relationship between literature and revolution can be seenin how the movement of the abolitionism group inspired Harriet Beecher Stowe to fight slaverythrough literary works. Harriet Beecher Stowe described slavery in South America and theabolitionist revolution against abolition of slavery.

scholarly journals Sonship, Wisdom, Infancy: Luke ii. 41–51a

1978 ◽  
Vol 24 (3) ◽  
pp. 317-354 ◽  
Author(s):  
Henk J. De Jonge
Keyword(s):  
The Other ◽  
Not Given ◽  
Other Hand ◽  
The One ◽  
The Relationship ◽  
The Temple ◽  
The Way

Within the story of the twelve-year-old Jesus in the temple there are un-mistakable tensions. Two themes compete for the attention of the reader: on the one hand, the surprising intelligence of the young Jesus (47); on the other hand, his awareness that God, as his real Father, has claims upon him, to which his parents have to take second place (49). Luke could have given Jesus' statement on his obligations to his Father without describing the way in which he astonished the learned men in the temple. Alternatively, he could have brought out the intelligence of the child Jesus without quoting the words of 49, which seem to disparage his parents. One can see a relation-ship between the two themes, though it is not given in the narrative itself. The interpretation of the pericope stands or falls on the elucidation of the relationship between the two elements of the episode.

Applied Anthropology and Post-Modernist Ethnography

1992 ◽  
Vol 51 (1) ◽  
pp. 71-81 ◽  
Author(s):  
Agneta Johannsen
Keyword(s):  
Cultural Representation ◽  
Applied Anthropology ◽  
The Other ◽  
Cultural System ◽  
Ethical Concerns ◽  
Other Hand ◽  
The People ◽  
The Relationship

This article explores the relationship between applied anthropology and interpretive or post-modernist ethnography. At first glance these fields do not seem to be of relevance to one another, since one is focused on practical outcomes and the other on theoretical contemplation. But in fact they do share common theoretical, methodological, and ethical concerns, and a collaboration would be fruitful. The meticulous, self-critical recording of the process of cultural representation as exercised by post-modernist ethnography could be a source of guidance for interventions in applied anthropology. On the other hand, the conclusions of interventionist applied anthropology could contribute to solving some of the dilemmas identified, but as yet unresolved, by interpretive anthropology. It is suggested that post-modernist applied anthropologists neither attempt to solve a posed problem as applied anthropologists do, nor attempt to represent a cultural system through their own writing as is conventionally practiced by interpretive anthropologists. The post-modernist applied anthropologist lets the people represent themselves.

scholarly journals 1 & 2 Kronieke as ’n magsteks

2006 ◽  
Vol 62 (2) ◽  
Author(s):  
A. B. Geyser
Keyword(s):  
The Other ◽  
Other Hand ◽  
The People ◽  
Northern Kingdom ◽  
Religious Cult ◽  
The Temple ◽  
The Ideal ◽  
The Way ◽  
Positive Evaluation

1 & 2 Chronicles – a discourse of powerThis study compares Chronicles with its source documents. It is obvious that the authors of Chronicles omitted certain parts of the source documents on the other hand on the other emphasized certain aspects with a specific purpose. The result is that the Southern kingdom receives a positive evaluation, while the Northern kingdom is described in a negative light. David is presented as the ideal king and in contrast to Exodus is credited as the founder of the religious cult. The cult in Jerusalem is legitimized and proclaimed as the only true religion. In so doing the books of Chronicles without a doubt secured and legitimized the position and actions of the temple personnel. As long as the temple existed it functioned as a discourse of power within this community. As a discourse of power, it set boundaries and excluded different groups that were traditionally part of the people of YHWH. The destruction of the temple though, disempowered this text and opened up the way for it to become part of the Hebrew canon.

George Herbert's Sacramental Puritanism*

2001 ◽  
Vol 54 (4-Part1) ◽  
pp. 1273-1307 ◽  
Author(s):  
Robert Whalen
Keyword(s):  
The Other ◽  
Spiritual Life ◽  
Other Hand ◽  
Real Presence ◽  
Religious Devotion ◽  
Key Features ◽  
Theological Belief ◽  
The Relationship ◽  
The Temple ◽  
Church Governance

The relationship in the early Stuart church between doctrine and discipline — between formal theological belief and outward matters including church governance, polity and ceremonial practice — is important for our understanding of George Herbert's devotional lyrics. Eucharistic theories which entertained notions of “real presence “ tended to support a sacerdotal style of divinity in which priest, ceremony and outward conformity were key features. Belief in the centrality of inward spiritual life, on the other hand, was reinforced by a theology in which the external elements are less effectual instruments than mere signs of a strictly invisible grace. This paper elucidates a sacramental poetics through which Herbert sought to reconcile the ideologically contrary imperatives of public ceremony and private religious devotion. The two are brought together successfully in The Temple, but this success consists largely in the drama resulting from the conflict the poems trace. Unmistakably inward in focus, Herbert's devotional enthusiasm is cultivated nonetheless through a fully sacramental and sacerdotal apparatus.

scholarly journals Ambiguitas, Interkulturalitas, Dan Hibriditas Relasional Dalam Relasi Antara Israel Dan Bangsa-Bangsa Lain

1970 ◽  
Vol 13 (1) ◽  
pp. 55-76
Author(s):  
Robert Setio
Keyword(s):  
The Other ◽  
Multicultural Society ◽  
Active Response ◽  
The Bible ◽  
Other Hand ◽  
The People ◽  
The Relationship ◽  
Over Time

Abstrak: Artikel ini merupakan analisis terhadap hubungan antara Israel dan bangsa-bangsa lainnya dengan menggunakan pemikiran tentang “liyan.” Dalam masyarakat multikultural kehadiran liyan tidak terhindarkan dan menuntut tanggapan yang sungguh-sungguh. Keadaan ini pada gilirannya akan menciptakan ambiguitas, sebagaimana yang dialami oleh Israel. Penemuan arkeologis akhir-akhir ini membuktikan bahwa hubungan antara Israel dengan bangsa-bangsa lain ternyata tidak seperti yang dilukiskan oleh Alkitab. Israel bukanlah sebuah bangsa yang pada suatu masa datang ke Kanaan yang sudah berpenduduk, tetapi mereka muncul secara bertahap dari antara bangsa Kanaan sendiri. Maka, Israel memiliki banyak kesamaan dengan bangsa-bangsa lain itu. Pada pihak lain, Israel juga menumbuhkan sebuah ideologi yang lama-kelamaan akan membentuk mereka menjadi sebuah bangsa. Telah disarankan agar hubungan antara Israel dengan bangsa-bangsa lain itu dipandang sebagai hubungan interkultural. Meskipun pandangan itu masuk akal, namun penulis hendak mengajukan cara pandang lain. Cara pandang itu adalah hibriditas relasional. Dalam pandangan ini, Israel dilihat sebagai sebuah bangsa yang bersifat hibrid, namun bukan dalam arti yang statis. Hibriditas di sini dipandang sebagai sebuah keadaan yang menuntut tanggapan aktif. Dengan kata lain, kesamaan dan perbedaan antara Israel dengan bangsa-bangsa lainnya tidak boleh dianggap sebagai sebuah kondisi yang sudah jadi melainkan terus-menerus dalam proses pembentukan. Kata-kata kunci: Liyan, ambiguitas, budaya, interkultural, agama, kesamaan, perbedaan, hibriditas relasional.   Abstract: This article will analyze the relationship between Israel and other nations using the concept of “the other.” In a multicultural society, the presence of the other is unavoidable and demands a serious response. This, however, creates ambiguity, as experienced by Israel. Recent archeological findings have proven that the relationship between Israel and other nations mentioned in the Bible was unlike the description provided by the Bible. Israel was not a separate nation that came into an already occupied land of Canaan, but rather, it gradually emerged as agroup from within the people of the land. Therefore, it can be expected that this nation shared many similarities with its cohabitants. On the other hand, it also developed a distinctive ideology which over time formed Israel as a separate nation. It has been suggested to consider the relationship between Israel and the others through the lens of interculturality. This article proposes another perspective, that is, a relational hybridity. From this perspective, Israel is seen as a hybrid nation. The hybridity is understood as a state of life, but, as one that always demands an active response. In other words, it is a process continously evolving. Keywords: The other, ambiguity, intercultural, religion, similarity, difference, hybridity, relational

‘He Brought the Cold Death on my Harandra’: The Cosmic Trilogy and the Ecotheology of Laudato si'

2018 ◽  
Vol 8 (2) ◽  
pp. 166-182
Author(s):  
Maria Poggi Johnson
Keyword(s):  
Natural Environment ◽  
The Other ◽  
Space Travel ◽  
Human Relationships ◽  
Other Hand ◽  
Divine Will ◽  
The Relationship

In his trilogy of space travel novels, published between 1938 and 1945, C.S. Lewis strikingly anticipates, and incarnates in imaginative form, the insights and concerns central to the modern discipline of ecotheology. The moral and spiritual battle that forms the plot of the novels is enacted and informed by the relationship between humans and the natural environment, Rebellion against, and alienation from, the Creator inevitably manifests in a violent and alienated attitude to creation, which is seen as something to be mastered and exploited. Lives and cultures in harmony with the divine will, on the other hand, are expressed in relationships of care and respect for the environment. The imaginative premise of the Trilogy is that of ecotheology; that the human relationships with God, neighbour, and earth and are deeply and inextricably intertwined.

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