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Neue Beiträge zur Semitistik : fünftes Treffen der Arbeitsgemeinschaft Semitistik in der Deutschen Morgenländischen Gesellschaft vom 15.-17. Februar 2012 an der Universität Basel
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Die Gottebenbildlichkeitsvorstellung der Priesterschrift zwischen Theomorphismus und Anthropomorphismus
No full textDie Erhebung Davids zum König nach der Darstellung der Chronik
No full textThe Chronicler’s account of David’s accession to the kingship is attached to his model (2 Sm 5.1-3), but goes much further : it is the entire army gathered at Hebron which makes David king, which recalls to some extent Macedonian military royalty. Whilst the coronation of David is not a genuinely religious act, it does offer a certain cultural colouring which arises particularly from the meals to which it is linked, these meals being constitutive of access to royal status. Concerning the menus of the meals which take place at Hebron, the Chronicler looks to the presents which Abigail brings to David to coax him (1 Sm 25.18). The Chronicler creates in David’s future wife a forerunner of the entire army : she proclaims the king before the army does, as is clear from a reading of 1 Chr 12.41.Le récit du Chroniste relatif à l’accession de David à la royauté s’attache à son modèle (2 S 5,1-3), mais il va aussi bien plus loin : c’est la totalité de l’armée rassemblée à Hébron qui fait roi David – ce qui n’est pas sans rappeler quelque peu la royauté militaire macédonienne. L’intronisation de David n’est certes pas vraiment une action religieuse, mais elle présente une coloration cultuelle certaine, qui résulte tout particulièrement des repas auxquels elle est liée, le repas étant constitutif de l’accès à la royauté. Pour ce qui est des menus des repas qui se tiennent à Hébron, le Chroniste s’inspire des cadeaux qu’Abigaïl a apportés à David pour l’amadouer (1 S 25,18). Il fait ainsi d’une certaine manière de la future femme de David un prédécesseur de l’armée dans son ensemble ; elle acclame le roi avant que cette dernière ne le fasse, ce que l’on ne peut toutefois reconnaître qu’à la lecture d’ 1 Ch 12,41.Mathys Hans-Peter. Die Erhebung Davids zum König nach der Darstellung der Chronik. In: Revue d'histoire et de philosophie religieuses, 93e année n°1, Janvier-Mars 2013. Fête, repas, identité. Hommage à Alfred Marx à l’occasion de son soixante-dixième anniversaire. pp. 29-47
Der Menschgewordene als Ebenbild Gottes. Zum frühchristlichen Verständnis der Imago Dei
No full textThe author interprets the image of God in relation to the disparity between various Old and New Testament statements and examines it in the light of contemporary questions posed by the theory of evolution. He shows that the disparate biblical statements do not permit us to develop an anthropology based on the concept of the image of God. Nevertheless the author shows that this concept – even against the New Testament background of the christological exclusivity of the Imago Dei – is relevant for the understanding of humans as mediators
Astronomical Data and their Potential for Chronological Purposes
No full textTo derive absolute dates of pharaohs and Mesopotamian kings records of astronomical observations have been frequently used. For the utilization of astronomical data and their reliability different rules of thumb hold in Egypt and Mesopotamia due to the varying nature of the solar Egyptian and the lunisolar Mesopotamian calendar. I will address the possibili- ties and limits of astronomical data for chronological purposes in Egypt and discuss the agreements and disagreements with C14 determinations
Esotericism at Persepolis – Really?
Get PDFIn this paper, the proportions of the Persepolis terrace, Iran, are examined. The “Sectio Aurea” can be applied five times in one series on the ground-plan marking all important points of the built structures. The meaning of this is discussed in connection to Venus as a planet and as a goddess
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