By J. G. McConville
The booklet considers the character of human energy within the mild of trust in God. The bible, and particularly the previous testomony, is correct to the query, no longer least simply because perceptions concerning the use of energy with regards to God are usually derived adequately or incorrectly from the publication is hence addressed right into a international during which God's energy is usually invoked, from fairly assorted quarters, with the intention to justify political and army motion. The booklet considers the matter of the particularity of the outdated testomony, either regularly and relating to New testomony universality. the translation of the previous testomony specializes in Deuteronomy and the narrative within which it truly is set, simply because those are specifically fruitful for political pondering. The thesis is argued for either exegetically and in relation real use of the outdated testomony within the background of political idea. a big argument of the publication is that divine energy, mediated via Torah, ends up in human freedom and a mandate for political accountability. it really is even the easiest warrantly of those. during this connection, it really is argued that during the biblical knowing of God there isn't a hyperlink among monotheism and totalitarianism.
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Additional info for God And Earthly Power: An Old Testament Political Theology: Genesis-Kings (Library of Hebrew Bible - Old Testament Studies)
In contrast perhaps to the multiple manifestations of Baal (1 Sam. 4). In this text Yahweh is worshipped 'alone', so the Yahweh-alone point emerges more clearly here than in the Shema. Even so, there seems to be a contrast with the plurality of the Baals and Ashtaroth in themselves. 46. 2 line ii 3; see M. Nissinen, C. L. Seow and Robert K. Ritner, Prophets and Prophecy in the Ancient Near East (Writings from the Ancient World, 12; Atlanta; SBL, 2003), p. 119. 47. 3, lines ii 26-27; Nissinen, Seow and Ritner, Prophets, p.
See also Mark S. g. pp. 80-114. W. Arnold enters some cautionary notes: Bill T. Arnold, 'Religion in Ancient Israel', in David W. Baker and Bill T. ), The Face of Old Testament Studies (Grand Rapids: Baker/Leicester: Apollos, 1999), pp. g. pp. 411-13. 28. N. Lohfink, 'The Cult-Reform of Josiah of Judah: II Kings 22-23 as a Source for the History of Israelite Religion', in P. D. ), Ancient Israelite Religion: Essays in Honor of Frank Moore Cross (Philadelphia: Fortress, 1987), pp. 459-75. 29. Gnuse, No Other Gods, pp.
The polemical aspect of the assertion of Yahweh's oneness is seen in the Old Testament's aniconism itself. A non-imaged Yahweh is at once incapable of being rendered multiply in images, specifically not both male and female, and yet also susceptible of metaphorical imagining in both male and female modes. A non-imaged Yahweh cannot be humiliated like a Dagon (1 Sam. 1-5), or lik the many idols that were ritually transported into exile in the ebb and flow of imperial domination; rather, the non-imaged Yahweh may be imagined enthroned over Babylon, as in Ezekiel 1.
God And Earthly Power: An Old Testament Political Theology: Genesis-Kings (Library of Hebrew Bible - Old Testament Studies) by J. G. McConville