Biblical Motifs. Origins and Transformations by Alexander Altmann (ed.)

By Alexander Altmann (ed.)

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The "Glorious King" is called gibbôr milhamâ, yahwê sëbâ'ôt. " Again, the procession of the Ark, with its immediate background in the Davidic and Solomonic processions to the Jerusalem sanctuary, had a long prehistory in the cult and ritual warfare of old Israel. In Numbers 10: 35-36, we find the archaic formula: • p - i x ISD·· [ ] n i i p n»i¡? -piDn · ρ α β » l o r [ ] 44 <ϊπρ> ma-i πιπ" naiw V n - W UVN 43. Neither was it absent in early Israel. The kingship of the gods was a popular theme in Canaanite religion.

Freedman, "A Royal Song of Thanksgiving: II Samuel 22 = Psalm IS," Journal of Biblical Literature, 72 : 19f. (1953). 25. The article may be secondary. It was introduced into prose about the end of the Late Bronze Age and into poetry even later. 26. The hw' is a revision in terms of prose, anticipating the last colon. 27. Hebrew dôr can mean "circle," "council," or "assembly," as in Canaanite. See F. M. Cross, "The Council of Yahweh in Second Isaiah," Journal of Near Eastern Studies, 12: 274, η.

Albright, "A Catalogue of Early Hebrew Lyric Poems," pp. ). The Divine Warrior 25 Arise, Yahweh, let thy enemies be scattered, Let thy adversaries flee before thee. 45 Return, Yahweh ( w i t h ) the myriads of (holy ones), With the thousands of Israel. Evidently these are liturgical fragments rooting in holy war ideology, used also in the reenactment of the wars of Yahweh. (2) The "ritual conquest" appears as a basic ingredient of certain cultic traditions in old Israel. And as we examine these traditions, it becomes apparent that the normal locus of holy warfare is discovered in the ExodusConquest, not in the primordial battle of creation.

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