W. Boyd Barrick – författare

It is customarily assumed that the Hebrew word BMH denotes a high place, first a topographical elevation and derivatively a cult place elevated either by location or construction.This book offers a fresh, systematic, and comprehensive examination of the word in those biblical and post-biblical passages where it supposedly carries its primary topographical sense.Although the word is used in this way in only a handful of its attestations, they are sufficiently numerous and contextually diverse to yield sound systematic, rather than ad hoc, conclusions as to its semantic content.Special attention is paid to its likely Semitic and unlikely Greek cognates, pertinent literary, compositional, and text-critical matters, and the ideological and iconographical ambiance of each occurrence.This study concludes that the non-cultic word BMH is actually *bomet, carrying primarily (if not always) an anatomical sense approximate to English back, sometimes expanded to the body itself.The phrase bmty-rs (Amos 4:13, Micah 1:3, and CAT 1.4 VII 34; also Deut. 32:13a, Isa. 58:14ab-ba, and Sir.46:9b) derives from the international mythic imagery of the Storm-God:it refers originally to the mythological mountains, conceptualized anthropomorphically, which the god surmounts in theophany, symbolically expressing his cosmic victory and sovereignty.There is no instance where this word (even 2 Sam. 1:19a and 1:25b) is unequivocally a topographical reference. The implications of these findings for identifying the bamah-sanctuary are briefly considered.

This magnificent collection of articles on OT literature, history, religion and culture comprises the following studies: A.L. Merrill and J.R. Spencer, ''The Uppsala School'' of Biblical Studies. W. Boyd Barrick, G.W. Ahlström in Profile. B. Glazier-McDonald, G.W. Ahlström: A Bibliography. W. Boyd Barrick and J.R. Spencer, Parentheses in a Snowstorm: G.W. Ahlström and the Study of Ancient Palestine. P.A.H. de Boer, Psalm 81.6a: Observations on Translation and Meaning of One Hebrew Line. N.C. Habel, The Role of Elihu in the Design of the Book of Job. C.E. L''Heureux, The Redactional History of Isaiah 5.1-10.4. D. Pardee, The Semantic Parallelism of Psalm 89. J. Van Seters, Joshua 24 and the Problem of Tradition in the Old Testament. M. Haran, The Shining of Moses'' Face: A Case in Biblical and Ancient Near Eastern Iconography. A.S. Kapelrud, The Prophets and the Covenant. M. Ottosson, The Prophet Elijah''s Visit to Zarephath. B. Otzen, Heavenly Visions in Early Judaism: Origin and Function. A.W. Sjöberg, Eve and the Chameleon. G. Widengren, Yahweh''s Gathering of the Dispersed. P.R. Ackroyd, The Biblical Interpretation of the Reigns of Ahaz and Hezekiah. S. Herrmann, King David''s State. S.A. Kaufman, A Reconstruction of the Social Welfare Systems of Ancient Israel. T.W. Overholt, Thoughts on the Use of Charisma in Old Testament Studies. J.M. Sasson, The Biographic Mode in Hebrew Historiography.

It is customarily assumed that the Hebrew word BMH denotes a "high place," first a topographical elevation and derivatively a cult place elevated either by location or construction. This book offers a fresh, systematic, and comprehensive examination of the word in those biblical and post-biblical passages where it supposedly carries its primary topographical sense. Although the word is used in this way in only a handful of its attestations, they are sufficiently numerous and contextually diverse to yield sound systematic, rather than ad hoc, conclusions as to its semantic content. Special attention is paid to its likely Semitic and unlikely Greek cognates, pertinent literary, compositional, and text-critical matters, and the ideological and iconographical ambiance of each occurrence.This study concludes that the non-cultic word BMH is actually *bomet, carrying primarily (if not always) an anatomical sense approximate to English "back," sometimes expanded to the "body" itself. The phrase bmty->rs (Amos 4:13, Micah 1:3, and CAT 1.4 VII 34; also Deut. 32:13a, Isa. 58:14ab-ba, and Sir. 46:9b) derives from the international mythic imagery of the Storm-God: it refers originally to the "mythological mountains," conceptualized anthropomorphically, which the god surmounts in theophany, symbolically expressing his cosmic victory and sovereignty. There is no instance where this word (even 2 Sam. 1:19a and 1:25b) is unequivocally a topographical reference. The implications of these findings for identifying the bamah-sanctuary are briefly considered.

This magnificent collection of articles on OT literature, history, religion and culture comprises the following studies: A.L. Merrill and J.R. Spencer, 'The Uppsala School' of Biblical Studies. W. Boyd Barrick, G.W. Ahlström in Profile. B. Glazier-McDonald, G.W. Ahlström: A Bibliography. W. Boyd Barrick and J.R. Spencer, Parentheses in a Snowstorm: G.W. Ahlström and the Study of Ancient Palestine. P.A.H. de Boer, Psalm 81.6a: Observations on Translation and Meaning of One Hebrew Line. N.C. Habel, The Role of Elihu in the Design of the Book of Job. C.E. L'Heureux, The Redactional History of Isaiah 5.1-10.4. D. Pardee, The Semantic Parallelism of Psalm 89. J. Van Seters, Joshua 24 and the Problem of Tradition in the Old Testament. M. Haran, The Shining of Moses' Face: A Case in Biblical and Ancient Near Eastern Iconography. A.S. Kapelrud, The Prophets and the Covenant. M. Ottosson, The Prophet Elijah's Visit to Zarephath. B. Otzen, Heavenly Visions in Early Judaism: Origin and Function. A.W. Sjöberg, Eve and the Chameleon. G. Widengren, Yahweh's Gathering of the Dispersed. P.R. Ackroyd, The Biblical Interpretation of the Reigns of Ahaz and Hezekiah. S. Herrmann, King David's State. S.A. Kaufman, A Reconstruction of the Social Welfare Systems of Ancient Israel. T.W. Overholt, Thoughts on the Use of Charisma in Old Testament Studies. J.M. Sasson, The Biographic Mode in Hebrew Historiography.