Esther J. Hamori – författare

The Bible is teeming with monsters. Giants tromp through the land of milk and honey; Leviathan swims through the wine-dark sea. A stunning array of peculiar creatures, mind-altering spirits, and supernatural hitmen fill the biblical heavens, jarring in both their strangeness and their propensity for violence--especially on God's behalf.

Traditional interpretations of the creatures of the Bible have sanded down their sharp, unsavory edges, transforming them into celestial beings of glory and light--or chubby, happy cherubs. Those cherubs? They're actually hybrid guardian monsters, more closely associated with the Egyptian sphinx than with flying babies. And the seraphim? Winged serpents sent to mete out God's vengeance. Demons aren't at war with angels; they're a distinct supernatural species used by Satan and by God. The pattern is chilling. Most of these monsters aren't God's opponents--they're God's entourage.

Killer angels, plague demons, manipulative spirits, creatures with an alarming number of wings (and eyes all over)--these shapeshifters and realm-crossers act with stunning brutality, each reflecting a facet of God's own monstrosity. Confronting God's monsters--and the God-monster--may be uncomfortable, but the Bible is richer for their presence. It's not only richer; the stories of the monsters of the Bible can be as fun, surprising, and interesting as any mythology. For anyone interested in monsters, myths, folklore, demons, and more, God's Monsters is an entertaining deep dive into the creaturely strangeness of the Bible.

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.