Deity
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Das British Museum beherbergt eine Sammlung von 143 Zauberschalen, die keineswegs zu den größten öffentlichen Sammlungen zählt. Das University of Pennsylvania Museum verzeichnet 260 Objekte, deren Schwestersammlung, die Frau Professor... more
Das British Museum beherbergt eine Sammlung von 143 Zauberschalen, die keineswegs zu den größten öffentlichen Sammlungen zählt. Das University of Pennsylvania Museum verzeichnet 260 Objekte, deren Schwestersammlung, die Frau Professor Hilprecht-Sammlung, Jena 69 Schalen. Im Vorderasiatischen Museum Berlin sind ca. 161 Nummern registriert. Die Schalen des Baghdad Museum/Iraq gehen in die Hunderte, doch liegen über den genauen Umfang mir keine exakteren Daten vor. Recht bescheiden ist die Kollektion des Louvre mit 22 Exemplaren, wie anscheinend auch die des Istanbuler Museums mit ca. 20, oder des Oriental Institute Museum Chicago mit 30 aufbewahrten Schalen. Auch existieren zahlreiche kleine öffentliche Sammlungen, insbesondere in den Vereinigten Staaten. Was die Sammlung des British Museum jedoch neben der Baghdad-Sammlung attraktiver macht, ist, daß hier diverses Textmaterial unterschiedlicher Provenienz vorliegt, das wenigstens teilweise aus gesicherten Grabungen stammt oder mit zuverlässigeren Funddaten aufwarten kann. Die Sammlungen in Philadelphia, Jena, Istanbul und Chicago beschränken sich vorwiegend auf einen Fundort, das zentralbabylonische Nippur. Berlin hingegen besteht aus einer Ankaufsammlung mit ca. 61 Exemplaren, der Rest ist Teil der Babylon-Borsippa Kollektion. Innerhalb der Bristish Museum Kollektion existiert eine größere Gruppe, die bereits in den achtziger Jahren des 19. Jahrhunderts registriert wurde, aber nicht weiter zugeordnet werden konnte. Ihr Inhalt legt nahe, daß sie aus Kutha stammen. Sicher zu Kutha zu zählen sind mandäische Schalen der Rassam Grabung mit dem Archiv des Abdrahman bar Mišoy und der Bašniday bat Šahafrid. Das British Museum besitzt dazu eine beachtliche Sammlung von mandäischen Metallamuletten, die textliche Überschneidungen mit Zauberschalen aufweisen. Die Rezensentin hatte Gelegenheit, parallel zur Aufnahme der mandäischen Bleirollen auch die Schalen-Kollektion des British Museum kursorisch zu studieren.
The book of Deuteronomy provides a number of valuable and unique insights into early Israelite perspectives on the nature of God, his relationship to other divine beings, and the diachronic development of both. For example, Deut 32:8–9,... more
The book of Deuteronomy provides a number of valuable and unique insights into early Israelite perspectives on the nature of God, his relationship to other divine beings, and the diachronic development of both. For example, Deut 32:8–9, as found in 4QDeutj, attests to a likely early distinction between Yahweh and Elyon and presents the latter as the overseer of the gods of the several nations of the earth. Deut 4:19 represents a later recasting of the relationship of Elyon (now identified with Yahweh) with those deities (now represented astrally). Multiple historical layers and theologies are represented.
LXX Deuteronomy redefines and harmonizes the nature of God and his relationship to the deities of the surrounding nations. Whether as the result of dynamic equivalence, translator exegesis, or a variant Vorlage, the perspective offered is one of the earliest of developing Hellenistic-Jewish monotheism. The unique nature of Deuteronomy’s references to other deities provides a rich backdrop against which to read the Greek translation. This paper will examine the view of divinity presented in LXX Deuteronomy and evaluate its relationship to that of the Hebrew text as it has been preserved to us. It will then discuss the implications of its divergences for the study of monotheism in the Hellenistic Period.
LXX Deuteronomy redefines and harmonizes the nature of God and his relationship to the deities of the surrounding nations. Whether as the result of dynamic equivalence, translator exegesis, or a variant Vorlage, the perspective offered is one of the earliest of developing Hellenistic-Jewish monotheism. The unique nature of Deuteronomy’s references to other deities provides a rich backdrop against which to read the Greek translation. This paper will examine the view of divinity presented in LXX Deuteronomy and evaluate its relationship to that of the Hebrew text as it has been preserved to us. It will then discuss the implications of its divergences for the study of monotheism in the Hellenistic Period.
Spirituality in the context of work is increasingly gaining an importance in business and management research (Doran and Natale, 2011; Kutcher et al., 2010). This requires questioning the meanings and practice of spirituality in... more
Spirituality in the context of work is increasingly gaining an importance in business and management research (Doran and Natale, 2011; Kutcher et al., 2010). This requires questioning the meanings and practice of spirituality in organizations. We contribute to the understanding of spirituality at work and in organizations by answering three main questions. These are: (1) What is spirituality?; (2) What is workplace spirituality?; and (3) Is the spiritual compatible with work organizations? Our search for answers to these three questions has led us to a complex picture. Our chapter is structured to respond to these three questions in this same order. Our findings reveal three broad categories of spirituality. First, there are those authors whom we broadly put into the palliative category of spirituality. These include most religious mystics who wrote on spirituality (Merton, 1961; Keating, 1999; Nouwen, 1994b), as well as some current writers in the field (Carson, 1992; Gibbons, 2000; Runcorn, 2006; Fluker, 2003). Their views of spirituality tended to centre on the individual, and the individual’s longings or quest for self-actualization (Kellemen & Peltonen, 2005). In contrast to these palliative writers, there is a second group whose views can be said to be accommodationist in orientation (Nolan, 2006a; Wilber, 1998). These writers acknowledge that the phenomenon of spirituality lacks sufficient conceptuality, particularly as it relates to the workplace, pastoral care, and phenomenological and existential issues. They integrate an emphasis on a deity and palliative care with consideration of the communal context, thereby offering a continuum from the individual to the community, rather than an either/or model. The middle or “via media” authors view spirituality as a religious “accommodationist orientation” that places the individual’s search for interiority in a broader communal context (Thurman, 1984; Nolan, 2006a; Williams, 2004; Gibbons, 2000). Finally, writers the third category are suspicious of an inclusive, global spirituality (Carrette & King, 2004), especially when it seems to be religion repackaged. They reject the “accommodationist orientation” and argue for a spirituality that is devoid of any religious connections. It is important to note that this chapter is part of a larger study conducted by the first author. The larger study is on African workplace spirituality in South African mines. For the purpose of this paper, we decided to focus on offering a conceptual understanding of spirituality at work, organizations and in management.
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