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

By W. Boyd Barrick

It is more often than not assumed that the Hebrew notice BMH denotes a "high place," first a topographical elevation and derivatively a cult position increased both by means of place or construction. This e-book bargains a clean, systematic, and complete exam of the note in these biblical and post-biblical passages the place it supposedly incorporates its basic topographical sense. Although the notice is utilized in this fashion in just a handful of its attestations, they're sufficiently a variety of and contextually varied to yield sound systematic, instead of advert hoc, conclusions as to its semantic content. Special realization 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 research concludes that the non-cultic note BMH is de facto *bomet, sporting basically (if no longer constantly) 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 note (even 2 Sam. 1:19a and 1:25b) is unequivocally a topographical reference.

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

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Extra 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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One wonders how he would reconcile the Phoenician origin of bǀmós with his suggestion that the “cultic” signification of 9>3 “was coined (? in Israel)” (p. 24). 2. 77 If it could be shown independently that bamoth were, or might have been, cultic platforms or altars, the possibility of some sort of philological relationship between the two words could be seriously entertained. ”78  There is also the practical matter of how CXNP K, as a Semitic loan-word, became a part of Greek vocabulary. Albright seems not to have addressed this question, but according to Vaughan,79 76.

De Vaux, Studies in Old Testament Sacrifice (trans. J. Bourke and R. Potter; Cardiff: University of Wales Press, 1964), 49. Similarly Fenton, review in BSOAS 34 (1976): 434. 91. 1 Sam 9:1–10:16 is usually supposed to reflect eleventh-century/IA I realities in the region of Benjamin, but it is at variance with the habitation picture in the archaeological record for that time and place: an encircling wall with gate(s), prominently featured in the story, are not typical of Iron I town-planning (“small unwalled hilltop villages, with a population of from several dozen to as many as 300 or so,” and “characterized by a distinctive and homogeneous style of ‘four room’ courtyard house…which usually features rock-hewn cisterns and subterranean silos” [W.

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. For a comprehensive survey of the Classical evidence, see W.

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