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Who is the real El? A reconstruction of the theology of Hosea's opponents at Bethel.

机译:谁是真正的El?伯特利的何西阿的对手神学的重建。

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摘要

While the relationship between Yahweh and El has been discussed at great lengths over the years, this dissertation attempts to shed new light on this discussion in several areas. While the prophet Hosea has been traditionally associated with the polemic against Baal, I have attempted to show that in Hosea 11–13 in particular the prophet is intent on exposing the Northern Kingdom's fatal mistake of not making a distinction between Yahweh and El. The theological language Hosea uses to describe Yahweh's character in chapter 11 in particular draws strongly on language traditionally used for El, which culminates in Yahweh's claim in 11:9 that he is the real 'el, a typical Hosean play on words. If the Genesis narratives concerning the Bethel sanctuary, particularly Genesis 28, as well as the cult set up by Jeroboam at Bethel can be shown to be associated with the cult of El, is it possible that this cult might also play a role in Hosea's harsh words for Bethel?; In the passages I examined most closely (11:1–12:6) Hosea seems mostly intent on answering the question of identity: who has been Israel's god since her days in Egypt, and who was the god of Jacob at Bethel? The use of the divine name 'el in Hos 11:9 is surrounded by imagery often used for the deity El: Yahweh cannot give up Ephraim/Israel to destruction, his heart has changed, and his compassions have grown warm and tender (v. 8); he will not execute his hot anger, and he alone is the Holy One (qds ) (v. 9). The theme of proper divine identity continues and is applied to the famously difficult verses of Hos 12:4–5, the prophet's treatment of the Jacob/Bethel traditions. A proposed translation of 12:5a is “but El played the prince and prevailed,” which would have celebrated Jacob's original confrontation with the deity El. Like his work in chapter 11, Hosea however is intent on using this Bethel liturgy as an educational event for the Israelites—what is the real name of this “El” that encountered Jacob? The answer to that can be found in Hos 12:6: “Yahweh is the God of Hosts, Yahweh is his name!”
机译:尽管多年来对耶和华与艾尔之间的关系进行了长时间的讨论,但本论文试图在几个领域为这一讨论提供新的思路。尽管先知何西阿在传统上与针对巴力的争论有关,但我试图表明,特别是在何西阿11-13中,先知打算揭露北国的致命错误,即不区分耶和华与艾尔。何西阿在第11章中用神学语言来描述耶和华的性格,尤其是强烈地借鉴了传统上用于El的语言,这在耶和华11:9宣称他是真正的“ el ”时达到了顶峰。玩文字游戏。如果关于伯特利圣所的创世记叙事,特别是创世记28,以及耶罗波安在伯特利建立的邪教可以证明与El的邪教有关,那么这个邪教是否也可能在何西阿的残酷行为中起作用伯特利的话?在我最仔细地检查的段落中(11:1–12:6),何西阿似乎主要是想回答身份的问题:自从以色列时代以来一直是以色列的上帝埃及,伯特利的雅各神是谁?在Hos 11:9中使用神圣名称“ el 时,周围经常有用于神灵El的图像:Yahweh 不能放弃以法莲/以色列的破坏,他的内心改变了,他的同情心变得温暖而温柔(第8节);他会执行他的愤怒,而他一个人就是圣洁的人( qds )(第9节)。适当的神圣身份的主题继续存在,并适用于著名的艰难的经文Hos 12:4-5,这是先知对雅各布/贝赛尔传统的对待。提议的12:5a译本是“但El扮演王子并获胜”,这本来可以庆祝雅各布最初与神El对抗。就像他在第11章中所做的工作一样,何西阿也打算将伯特利礼拜仪式用作对以色列人的教育活动-遇到雅各的“ El”的真实名字是什么?答案可以在何12:6中找到:“耶和华是万军之神,耶和华是他的名字!”

著录项

  • 作者

    Chalmers, R. Scott.;

  • 作者单位

    Lutheran School of Theology at Chicago.;

  • 授予单位 Lutheran School of Theology at Chicago.;
  • 学科 Religion Biblical Studies.
  • 学位 Ph.D.
  • 年度 2004
  • 页码 331 p.
  • 总页数 331
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类 圣经;
  • 关键词

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