Esther J. Hamori – författare

Divination, the use of special talents and techniques to gain divine knowledge, was practiced in many different forms in ancient Israel and throughout the ancient world. The Hebrew Bible reveals a variety of traditions of women associated with divination. This sensitive and incisive book by respected scholar Esther J. Hamori examines the wide scope of women’s divinatory activities as portrayed in the Hebrew texts, offering readers a new appreciation of the surprising breadth of women’s “arts of knowledge” in biblical times. Unlike earlier approaches to the subject that have viewed prophecy separately from other forms of divination, Hamori’s study encompasses the full range of divinatory practices and the personages who performed them, from the female prophets and the medium of En-dor to the matriarch who interprets a birth omen and the “wise women” of Tekoa and Abel and more. In doing so, the author brings into clearer focus the complex, rich, and diverse world of ancient Israelite divination.

In the texts of Genesis 18 and 32, God appears to a patriarch in person and is referred to by the narrator as a man, both times by the Hebrew word īsh. In both texts, God as īsh is described in graphically human terms. This type of divine appearance is identified here as the "īsh theophany". The phenomenon of God appearing in concrete human form is first distinguished from several other types of anthropomorphism, such as divine appearance in dreams. The īsh theophany is viewed in relation to appearances of angels and other divine beings in the Bible, and in relation to anthropomorphic appearances of deities in Near Eastern literature. The īsh theophany has implications for our understanding of Israelite concepts of divine-human contact and communication, and for the relationship to Ugaritic literature in particular. The book also includes discussion of philosophical approaches to anthropomorphism. The development of philosophical opposition to anthropomorphism can be traced from Greek philosophy and early Jewish and Christian writings through Avicenna, Averroes, Maimonides and Aquinas, and into the work of later philosophers such as Hume and Kant. However, the work of others can be applied fruitfully to the problem of divine anthropomorphism, such as Wittgenstein's language games.

In the texts of Genesis 18 and 32, God appears to a patriarch in person and is referred to by the narrator as a man, both times by the Hebrew word īsh. In both texts, God as īsh is described in graphically human terms. This type of divine appearance is identified here as the "īsh theophany". The phenomenon of God appearing in concrete human form is first distinguished from several other types of anthropomorphism, such as divine appearance in dreams. The īsh theophany is viewed in relation to appearances of angels and other divine beings in the Bible, and in relation to anthropomorphic appearances of deities in Near Eastern literature. The īsh theophany has implications for our understanding of Israelite concepts of divine-human contact and communication, and for the relationship to Ugaritic literature in particular. The book also includes discussion of philosophical approaches to anthropomorphism. The development of philosophical opposition to anthropomorphism can be traced from Greek philosophy and early Jewish and Christian writings through Avicenna, Averroes, Maimonides and Aquinas, and into the work of later philosophers such as Hume and Kant. However, the work of others can be applied fruitfully to the problem of divine anthropomorphism, such as Wittgenstein''s language games.