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The" mythology is definitely more complicated. such as, in the course of the Baal cycle, El's council declares Baal their king (KTlfl 104. iv 43-44), and in the sacrificial textual content KTefl 1.39:7, There is certainly reference to some pbr btl 'assembly of Baal'. sick. though the OT passages utilizing the word sUd to make reference to the divine council give minor information regarding its Procedure. other biblical passages affirm that the ancient Ne.1I' jap establishment was famous in Israelite imagined. Consequently Micaiah's account of his vision (I Kgs 22:19b-22) has -Yahweh seated on his throne together with his courtroom about him. He asks who will undertake a specific undertaking. numerous strategies are created by associates from the assembly. last but not least a person particular person will make a proposal which Yahweh accepts. Yahweh commissions the proposer accordingly. Regardless of the terms 'host of heaven' for the court and 'spirits' for the person customers, the operating in the previous divine council is apparent. The placing is much more ambivalent, but the normal operate is evident all over again during the vision report of Isa six: I-II, where the prophet is existing as the volunteer.

II. The legend of Enoch's righteousness, his situation in -heaven and his knowledge, offer prospects for exhibiting an enormous assortment of infonnation in the apocalyptic manner concerning astronomy, eschatology and paraenesis. The reference in chapter 5 of Genesis by now implies that at some time of the redaction of this chapter, most likely during the Exilic time period. speculation about Enoch was very well founded. The allusion on the 365 times of the yr during the length of life accorded to him hints at the calendrical knowledge which was for being these a crucial ingredient on the Strategies about him in afterwards

hood'. This very last term (Heb kiizilb) is Employed in Isa 28:fifteen to explain a 'covenant with death' and in Amos two:four it denotes the Untrue gods. All this causes it to be probable that Ps forty:five refers, as was previously suggested by GUNKEL and Other folks, into the forbidden attempt to get enable from divine forces during the netherworld. The OT leaves us in little doubt that this was incompatible Together with the worship of Yahweh as being the 1 god, just as in Ps 40:5 the rehilbfm are oppossed to Yahweh. The attestation of rehabfm next to Rahab may be in comparison to the relation amongst rpum (~Rephaim) plus the god RapPu from the religion of Ugarit. There could also be described as a reference to the 'helpers of Rahab' mentioned in position 9:thirteen. From Ugaritic ritual texts we discover that not just benign powers through the netherworld were invoked; evil forces have been also known as upon. In an incantation recited 'to cast out the flying demons which have a younger person' it is said of ~Horon, master of black magic: 'Enable him be an acquaintance' (KTlfl one.

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lastly, the lifeless from the OT; we may possibly Notice the similar divine names -Melqart of Phoenicia and Milcom of Ammon. whilst the equation of possibly deity with Molech is not likely, it is not less than intriguing that Melqart (actually, "King of town") may well also have connections Using the undenvorld (specially if one follows W. F. Albright in knowledge "the City" given that the netherworld), and equally of curiosity which the Ugaritic 'address' for Mlk, '!Irt, is likely to get discovered with the town Ashtaroth in -+ Bashan, just north of Ammon. In sum, the Semitic comparative evidence yields the portrait of the ancient god with the netherworld, linked to the cult on the dead ancestors (and maybe their king, given the that means of the foundation mlk, at the very least in West Semitic). III. We tum, then, to your consideration of your Biblical evidence, specializing in the seven instances (less I Kgs II :7) of molek during the

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the Canaanites "1 who would make his son or his daughter go through the hearth" (matijbir bfn6-ubillo ba'tI). There follows then an index of (other) illicit practitioners of connection with the spirit environment: diviners, soothsayers, augurs, sorcerers, charmers, mediums, wizards, necromancers. which the OT sees the cult of Molech as fundamentally a Canaanite prnctice (in fact, given that the archetypical Canaanite abomination) is indicated the two in Deuteronomy (twelve:31) and while in the Deuteronomistic summary of the fall of· the Northern Kingdom (two Kgs 17: 17). on the other hand, with the exception of the latter verse, its practice in Isrnel appears to are actually limited towards the environs of Jerusalem. each Ahaz (two Kgs sixteen:three) and Manasseh (two Kgs 21 :6) are explicitly accused of participation, when Josiah is credited with acquiring "defiled the Topheth, that's in the valley on the sons of Hinnom, that no person might trigger his son or his daughter to pass through the hearth to Molech" (2 Kgs 23: 10). actually, even though the proof is all far too scanty, it appears to generally be within the realm of probability the cult was practised via the Jerusalem establishment before Josiah, presumably subsumed throughout the cult of Yahweh (e.

through the late seventh and 1st 50 percent in the 6th century, under the Neo-Babylonian kings. Marduk was viewed as the principal god of your empire. Apparent threats to your prerogatives on the Marduk cult led the monks of Babylon to welcome and justify Cyrus's conquest. seemingly. the functions from the reign of Nebuchadnezzar I -Primarily the return from the statue of Marduk-occasioned the composition of literary performs revolving close to Marduk. his encounters and deeds, and his new exalted placement of ability and rank. In such texl~ because the Marduk suillo BMS nine obv. (and dupls.). Marduk is demonstrated outgrowing the job of son of Enki and younger prince of Eridu (a role during which he was similar to Ninuna as son of Enlil and younger prince in Nippur) and assuming the role of master of Babylon and of the whole land. although recognizing that Babylon would be the centre of the world. this text will not concentration only on the city. instead, it employs Babylon a~ a steppingoff place to the rest of the earth. BMS nine obv. is always to be dated, I feel. to your aforementioned reign. A somewhat diverse circumstance obtains,

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e. Vespasian) was consulting the oracle of your god of Cannel in ludaea. the lots have been pretty encouraging. promising that what ever he prepared or wished. on the other hand fantastic it'd be. would arrive at go ...". In 1952 AVI-YO:'-lAH published a late second- or early 3rd-century CE inscription on a large marble votive foot. located in the monastery of Elijah (over the north-west aspect of mount Carmel). having a determination into the "Heliopolitan Zeus in the Cannel": ~II HAIOnOAEITH KAPMHAO. The statements of Tacitus and Suetonius. and in addition of this inscription. that Cannel(us) is often the title of the god may perhaps are derived from the translation in the Northwest-Semitic ~':li= ~.IJ:l. Iamblichus infonns us firstly from the fourth century CE regarding the sojourn of the meditating Pythagoras on Mount Carmel (De ~'ita Pythagorica III. 15) soon after he was brought by Egyptian sailors to this mountain for being alone Within this holy ZALV banca location. With this connection he spoke about "the very best peak in the Cannel, which they considered as the holiest and for many people to not be trodden mountain".

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