Anubis a shocking parallel revised

Melita Theologica, 2019

I am wary of drawing more precise connections. Some cite the 12th-century Babylonian "Weidner Chronicle" as a parallel to the so-called Deuteronomistic History, since it presents cycles of good and bad kings to help contemporary rulers avoid the fate of Naram-Sin, whose sins are anachronistic, since Babylon was not built in his lifetime. So, supposedly, 1 Kings 13-14 and 2 Kings 17 are parallel, propagandistic for Josiah as the "Weidner" was for Nebuchadnezzar. But the "Weidner Chronicle's" line of causality reaches back beyond history to the divine realm, while the Deuteronomistic History's reaches back to a moment in history; and unlike Yahweh's Law, Marduk's divine will that is outed was that he wanted more sh. e Mesha Stela is a much closer parallel to the Bible, not only because of its Deuteronomistic language and theology but also in its geographical, non-chronological arrangement.; Bill T.

Hypatia, 1990

Although the first two books, Lethal Love: Literury Feminist lnterpretutions of Biblical Love Stories and Murder ad Difference: Gender, Genre, and Schohrship 0fSiser~~'s Death, are part of her larger project to reinscribe women's subjectivity into biblical texts, Mieke Bal maintains that this latest book is the first of the trilogy which is "primarily a women's study endeavor." She suggests that unlike

2015

An attempt to demonstrate that the book of Judges in its final form may very well have been the product of an author and redactor presenting old Israelite stories in a Greek jacket.

Weatherford, Texas: The Cutting Horse Press, 2024

I have removed this book from academia.edu. A PDF of the full text of the book can be freely accessed and downloaded at the Internet Archive at the following url: https://archive.org/details/judges_202401

ICE XII: proceedings of the Twelfth International Congress of Egyptologists, 3rd-8th November 2019, Cairo, Egypt, 2023

Anubis has been always considered the master of the mummification process and one of the gods leading the deceased into the Afterlife. Besides, it is still less studied another function fulfilled by the same god, i.e. the role of keeping and preserving the medical papyri reporting the formulas against the ukhedu. In some medical papyri, pEbers, pLondon BM EA 10059, and pBerlin 3038, references to this deposition below the feet of Anubis are presented: pEbers no. 856a (103, 1-2): “Anfang von dem Buch des Umherziehens der Schmerzstoffe in allen Korperstellen des Mannes, als etwas, das gefunden ist in Schriften unter den Füßen (einer Statue) des Anubis in Letopolis” (WESTENDORF 1999: 698); PBerlin 3038 no. 163a (15, 1-5): “alten Schriften in einem Kasten mit Schriftrollen unter den Füßen (eines Standbildes) des Anubis in Letopolis” (WESTENDORF 1999: 125); pLondon BM EA 10059 no. 42 (14, 1-2): “Repousser l’attaque d’un mort ou d’un dieu [au moyen] des formules magiques d’Anubis” (BARDINET 1995: 489). The aim of this paper is the presentation of all the formulas connecting the ukhedu to the god Anubis, retracing what Nunn defined as “the association between wekhedu and decomposition after death”, and the specific role of Anubis as a psychopomp deity. Moreover, the patient seems to become a gate between the world of the living and that of the dead, when he gets sick. Therefore, I suggest a peculiar relationship existed in depositing these medical texts under the feet of this particular god.

2022

The treatise On the One Judge (CAe 6260) is one of the most interesting texts preserved in the Aksumite Collection. The Aksumite Collection (CAe 1047) is a multiple-text codex unicus that attests to the earliest set of canon law and liturgical Ethiopic (Gǝʿǝz) texts, presumably dating back to Aksumite times. It apparently consists without exception of translations from Greek texts. The treatise On the One Judge is the longest text of the collection. It is the only one of initiatory character and stresses the central function assigned to God Father as «the One Judge». The treatise is marked by a linguistic feature that distinguishes it from all the other texts of the collection, even though this peculiarity does not necessarily justify the hypothesis that it is an Ethiopic original. Albeit apparently completely dismissed in the later manuscript tradition, the treatise was known to Giyorgis of Saglā (d. 1425/1426), who explicitly quoted the title of the treatise in his Maṣḥafa mǝsṭir (Book of the mystery, CAe 1952, accomplished in 1424). The treatise shares theological positions with the Constitutiones Apostolicae as well as with the Epistula Clementis ad Corinthios, and the absence of any ecclesiological reference points to a very early date of composition and use. The resurfacing of this dismissed text sheds completely new light on the late antique Aksumite and medieval Ethiopian civilization and Ethiopian Christianity as a whole. Tackling an extremely difficult and at times puzzling text, this contribution aims to make the treatise On the One Judge accessible through an editio princeps and a translation provided with an essential commentary.

Judges sets the stage for monarchical rule in Israel by condemning the anarchy and disobedience of Israel as the fruit of a season in history when ‘Israel had no king’ (Jgs 21:25). In examining the narrators overarching purpose and editorial comments, Biblical scholarship concludes that Judges serves as a low-key apologetic for the ideal future Davidic monarch. Via the testimony of ‘judges’ such as Gideon and Abimelech, among others, we can learn much about the responsibilities and motives that are required of any future Israelite king. Judges instructs us as to the pivotal nature of Godly leadership, faithful to both Yahweh and his covenant.