By Norman C. Habel
In this quantity, students from all over the world learn the tale of Earth in key texts from the Psalms and the Prophets.Their readings problem well known understandings of the Chaoskampf fable, the theophany of Psalm 29 and the recent Earth in Isaiah sixty five. Re-readings of Ezekiel disclose the cruelty of divine justice prolonged to the flora and fauna. numerous articles via indigenous writers delicate to the voice of Earth carry new insights to the aptitude which means of texts like Psalm 104. individuals contain Lloyd Geering, Russell Nelson, William Urbrock, Laurie Braaten, Keith Carley, Anne Gardner, John Olley, Gunther Wittenberg, Kalinda Stevenson, Peter Trudinger, Arthur Walker-Jones, Norman Charles, Howard Wallace, Geraldine Avent, Madipoane Masenya and Abotchie Ntreh.
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Additional info for The Earth Story in the Psalms and the Prophets
3-9a: portrayal of the storm/storm god in action vv. 9b-10: acclamation of YHWH's kingship v. 11: plea for the people The opening verses are striking because they call upon the bene 'elim (sons of El/God) to hail YHWH's manifestation in the storm. Neither Earth, nor the wider Earth community, including Israel, is called upon to acclaim YHWH's glorious appearance. The applause for YHWH's storm theophany comes only from above, from celestial beings called the sons of God. Regardless of the precise reading of this term (bene 'elim), the accolades that YHWH receives are from a heavenly entourage, presumably the council of divine beings.
94, 101-104, 129-30, 137-38, 140. The translation is by Stephanie Dalley (1991: 253-55). A longer description of the rearrangement of Tiamat's corpse to form the world is found in Tablet V, 11. 50-66. 2. See Gunkel 1895. 3. 2: IV: 1-27 translation: Smith 1997:102-104. The lack of a cosmogony in the Ugaritic material complicates the definition of 'the' Chaoskampf pattern. Broadly speaking, there are three possibilities: the world is constructed from the 30 The Earth Story in Psalms and Prophets Although the Hebrew Bible contains nothing quite like the detailed descriptions of battle which appear in the Mesopotamian and Ugaritic epics, a Chaoskampf pattern was nonetheless detected in the biblical writings.
They are compared with people who treat God's beloved templeEarth as if it were only a forest for clearing. In Psalm 74, the waterbeings are beyond redemption. 14 In the majority of cases, references to water are more impersonal. 15 In such cases it is only through an interpretive strategy, such as 14. See Pss. 10-11. g. in Pss. 9, YHWH rebukes waters and in Pss. 3, 5 the water-beings flee immediately without a conflict; cf. Ps. 8 (verse numbers refer to the Hebrew text). In some psalms the distress of the speaker is likened to a hostile action by a water-being.