BMH as Body Language: A Lexical and Iconographical Study of by W. Boyd Barrick

By W. Boyd Barrick

It is typically assumed that the Hebrew observe BMH denotes a "high place," first a topographical elevation and derivatively a cult position increased both by means of position or construction. This ebook bargains a clean, systematic, and accomplished exam of the be aware in these biblical and post-biblical passages the place it supposedly includes its fundamental topographical sense. Although the be aware is utilized in this fashion in just a handful of its attestations, they're sufficiently a number of and contextually varied to yield sound systematic, instead of advert hoc, conclusions as to its semantic content. Special cognizance is paid to its most likely Semitic and not going Greek cognates, pertinent literary, compositional, and text-critical issues, and the ideological and iconographical atmosphere of every occurrence.

This examine concludes that the non-cultic note BMH is really *bomet, wearing essentially (if no longer regularly) an anatomical feel approximate to English "back," occasionally improved to the "body" itself. The word bmty->rs (Amos 4:13, Micah 1:3, and CAT 1.4 VII 34; additionally Deut. 32:13a, Isa. 58:14ab-ba, and Sir. 46:9b) derives from the foreign mythic imagery of the Storm-God: it refers initially to the "mythological mountains," conceptualized anthropomorphically, which the god surmounts in theophany, symbolically expressing his cosmic victory and sovereignty. There isn't any example the place this be aware (even 2 Sam. 1:19a and 1:25b) is unequivocally a topographical reference.

The implications of those findings for deciding upon the bamah-sanctuary are in short considered.

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Additional info for BMH as Body Language: A Lexical and Iconographical Study of the Word BMH When Not a Reference to Cultic Phenomena in Biblical and Post-Biblical Hebrew

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101 Reflecting the emerging consensus, J. D. Muhly reports that the archaeological record now suggests “a flourishing trade between Greece, Cyprus and the Levant during what used to be known as the Dark Age of Greek history (ca. ) and prior to the beginnings of Phoenician expansion”;102 Greeks and Phoenicians had been, in J. N. 104 Pivotal in this process of cultural cross-pollination were the island entrepôts, and especially Cyprus where the 101. For an overview, see J. D. Muhly, “The Crisis Years in the Mediterranean World,” in The Crisis Years: The 12th Century BC—From Beyond the Danube to the Tigris (ed.

Biggs, “Ebla Texts,” ABD 2:263–70. 63. Commentary on Jeremiah, at Jer 32:35 (quoted by J. P. ” 64. See Chapter 1 nn. 47 and 48, above. 65. Vaughan, Meaning, 55. 66. M. Haran, “Temples and Cultic Open Areas as Reflected in the Bible,” in Temples and High Places in Biblical Times (ed. A. Biran; Jerusalem: Nelson Glueck School of Biblical Archaeology, 1981), 33; similarly idem, Temples and Temple Service, 18. 67. Cf. H. G. Liddell and R. Scott, Greek–English Lexicon (rev. and aug. H. S. ; Oxford: Clarendon, 1961), 34.

C. de Moor, “The Anatomy of the Back,” UF 12 [1980]: 425–26). Ÿr, which often is used in reference to the “top” of something (cf. UT, 407), would seem to denote the exterior surface of the back (whence “back”). For bn ydm as “back,” see D. ,” in Studies in Bible and the Ancient Near East Presented to Samuel E. Loewenstamm (ed. Y. Avishur and J. lu Myth,” 252 n. 89 (“the sinews [of the back]”). 30. , Driver, Canaanite Myths and Legends, 100–101 (cf. p. 65 of the Gibson revised edition); E. LipiĔski, La Royauté de Yahwé dans la poésie et le culte de l’ancien Israël (Verhandelingen van de Koninklijke Vlaamse Academie voor Wetenschappen, Letteren en Schoene Kunsten van België, Klasse der Letteren 27/55; Brussels: Paleis der Academiën, 1965), 205; de Moor, Seasonal Pattern, 159, 162–63; R.

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