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

By W. Boyd Barrick

It is ordinarily assumed that the Hebrew notice BMH denotes a "high place," first a topographical elevation and derivatively a cult position increased both by way of place or construction. This e-book deals a clean, systematic, and accomplished exam of the note in these biblical and post-biblical passages the place it supposedly incorporates its basic topographical sense. Although the observe is utilized in this fashion in just a handful of its attestations, they're sufficiently a variety of and contextually assorted to yield sound systematic, instead of advert hoc, conclusions as to its semantic content. Special recognition is paid to its most probably Semitic and not likely Greek cognates, pertinent literary, compositional, and text-critical issues, and the ideological and iconographical environment of every occurrence.

This learn concludes that the non-cultic notice BMH is really *bomet, wearing essentially (if now not regularly) an anatomical experience approximate to English "back," occasionally increased 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 overseas 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 is not any example the place this notice (even 2 Sam. 1:19a and 1:25b) is unequivocally a topographical reference.

The implications of those findings for settling on the bamah-sanctuary are in brief considered.

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Additional resources 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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19. , p. 74 of the Gibson revised edition); A. S. , Ugaritic Narrative Poetry, 151; Wyatt, Religious Texts from Ugarit, 128–29 and n. lu Myth,” 268. Note that the shaving is included in the formula; see de Moor, Seasonal Pattern, 193, and cf. the critique by S. E. ,” in Comparative Studies in Biblical and Ancient Oriental Literatures (AOAT 204; Neukirchen–Vluyn: Butzon & Bercker, 1980), 459–62. 20. g. Held, “Studies,” 406; Vaughan, Meaning, 4; de Moor, Anthology, 80–81, 82; Korpel, Rift in the Clouds, 89–90; Wyatt, Religious Texts from Ugarit, 127 and n.

L . y]tn ytny . l . Ñ[at . a]pth qlh . —]r . arÑ His holy voice Baal gives forth; Baal repeats the utterance of his lips. His holy voice —s the earth. The missing verb could be a form of trr, “to tremble” (cf. Akkadian tararu),31 or of prr, “to shake” (cf. 32 Following a badly broken section,33 the text resumes (ll. 34–37):34 28. While some semantic flexibility is to be expected, with a range as broad as those allowed by Fenton et al. (see n. 6, above), it is hard to imagine how a Ugaritian using the word bmt would have been able to communicate effectively, if at all, without considerable gesticulation.

J. B. Wace and F. H. Stubbings; New York: Macmillan, 1963), 463–77. 97. D. W. , The Greek Renaissance of the Eighth Century BC, 101. 98. , 101–7 (quotation from pp. 104, 107). Cf. Yavis, Greek Altars, 87–97. 99. For data and discussion, see B. Bergquist, “The Archaeology of Sacrifice: MinoanMycenaean Versus Greek,” in Early Greek Cult Practice: Proceedings of the Fifth International Symposium at the Swedish Institute in Athens, 26–29 June, 1986 (ed. R. ; Skrifter Utgivna av Svenska Institutet i Athen 4/38; Stockholm: Åström, 1988), 21–34, idem, “Bronze Age Sacrificial Koine in the Eastern Mediterranean?

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