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Journal articles on the topic 'Elohist'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 January 2023

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1

Gnuse, Robert K. "Redefining the Elohist." Journal of Biblical Literature 119, no. 2 (2000): 201. http://dx.doi.org/10.2307/3268483.

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2

Moru, Osian Orjumi. "Tradisi Elohis Dalam Tetrateukh." KAMASEAN: Jurnal Teologi Kristen 1, no. 2 (2021): 143–57. http://dx.doi.org/10.34307/kamasean.v1i2.31.

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The Elohist tradition is a collection of writings which play an important role in the making of the books of Tentrateuch. This tradition was created in the northern region during the social revolution of the northern kingdom of Israel under the new government led by Jerobeam I. Based on the background, this article is written to give a whole understanding about both concept and context of Elohist tradition through qualitative research by using hermeneutics approach and literature study. This article is systematically and comprehensively explaining about the connection between Elohist tradition

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3

Gnuse, Robert K. "The Elohist: A 7th-Century bce Theological Tradition." Biblical Theology Bulletin: Journal of Bible and Culture 42, no. 2 (2012): 59–69. http://dx.doi.org/10.1177/0146107912441303.

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The Elohist Pentateuchal tradition may be dated to the 7th and 6th centuries bce in the cult center of Bethel as a theological response to the destruction of Samaria and the exile of Israelites in the north in 722 bce. If this is true, then significant theological themes may be perceived in these texts that address the religious needs and the question of identity for Israelite exiles. Eventually these Elohist texts will be absorbed by the Yahwist Historian in the late 6th century bce.

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4

Schmidt, Ludwig. "Im Dickicht der Pentateuchforschung: Ein Plädoyer für die umstrittene Neuere Urkundenhypothese." Vetus Testamentum 60, no. 3 (2010): 400–420. http://dx.doi.org/10.1163/156853310x499006.

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AbstractRecent research has mostly argued against the traditional claim that the Pentateuch contains the documents of the Yahwist, the Elohist and the priestly writer (the new documentary hypothesis). After a survey of recent theories (I) the essay argues for the validity of this hypothesis (II). The priestly document is an own source and ends with the death of Moses (Dtn 34:1a*, 7-9). Furthermore it is demonstrated that there existed a yahwistic pre-priestly narrative structure from Gen 12 to Num 24 which originated in the time of Solomon. Against recent theories the Patriarchs were first lit

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5

Goulder, Michael. "Asaph's History of Israel (Elohist Press, Bethel, 725 Bce)." Journal for the Study of the Old Testament 20, no. 65 (1995): 71–81. http://dx.doi.org/10.1177/030908929502006506.

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6

Propp, William H., and Risa Levitt Kohn. "In Defense of Revolution: The Elohist History (review)." Hebrew Studies 34, no. 1 (1993): 123–25. http://dx.doi.org/10.1353/hbr.1993.0022.

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7

Gnuse, Robert. "Dreams in the night - scholarly mirage or theophanic formula?: The dream report as a motif of the so-called elohist tradition." Biblische Zeitschrift 39, no. 1 (1995): 28–53. http://dx.doi.org/10.1163/25890468-03901002.

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8

Djera, Adelvia Tamu Ina Pay. "ALIENASI ISRAEL UTARA." Pute Waya : Sociology of Religion Journal 1, no. 01 (2021): 24–39. http://dx.doi.org/10.51667/pwjsa.v1i01.217.

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Masyarakat sebagai elemen dasar dari peradaban manusia, sejatinya terbentuk dalam berbagai upaya dan interaksi sosial. Interaksi yang terjalin disebabkan oleh berbagai aspek, hubungan biologis, lokasi tempat tinggal, suku, pemahaman ideologi yang sama termasuk usaha untuk mencapai tujuan bersama melalui kesepakatan-kesepakatan sosial tertentu yang mengikat. Tulisan ini bertujuan untuk mengkaji fenomena ini dengan teori Karl Marx sebagai acuan dari munculnya konflik dalam kehidupan Bangsa Israel, lebih lanjut didukung oleh beberapa teori sosial lainnya. Adapun tulisan ini menggunakan metode her

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9

Скобелев, Михаил Анатольевич. "Origin of the Pentateuch: Tradition and еру documentary hypothesis". Theological Herald, № 1(32) (15 березня 2019): 39–51. http://dx.doi.org/10.31802/2500-1450-2019-32-39-51.

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В статье рассматривается проблема происхождения Пятикнижия. Согласно традиционному церковному взгляду, Пятикнижие всегда считалось произведением пророка Моисея. Однако уже в XVII веке - первой половине XVIII века появились исследователи (Бенедикт Спиноза, Ришар Симон, Жан Астрюк), утверждавшие, что весь текст Пятикнижия или отдельные его части не принадлежат пророку Моисею. Эти предположения получили дальнейшее развитие в трудах протестантских ученых Вильгельма Де Ветте, Э. Рейсса, Карла Графа, Г. Гупфельда и Ю. Велльгаузена. В результате Ю. Велльгаузен сформулировал гипотезу, согласно которой

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10

Burnett, Joel S. "Forty-Two Songs for Elohim: An Ancient Near Eastern Organizing Principle in the Shaping of the Elohistic Psalter." Journal for the Study of the Old Testament 31, no. 1 (2006): 81–101. http://dx.doi.org/10.1177/0309089206068844.

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11

Mills, Mary. "Book Reviews : Elohim." Expository Times 114, no. 1 (2002): 28–29. http://dx.doi.org/10.1177/001452460211400113.

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12

Daams, Nico. "Translating YHWH ‘Elohim." Bible Translator 62, no. 4 (2011): 226–35. http://dx.doi.org/10.1177/026009351106200403.

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13

van den Berg, Evert. "Van elohiem tot JHWH: Het boek Job als zoektocht naar het monotheïsme." NTT Journal for Theology and the Study of Religion 66, no. 4 (2012): 266–82. http://dx.doi.org/10.5117/ntt2012.66.266.berg.

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Afgezien van elohiem en het epitheton Šjaddaj verschijnen er in Job drie namen voor de godheid: El, Eloah en JHWH. Gewoonlijk worden El en Eloah, evenals elohiem, vertaald met het woord ‘God’, omdat ze onderling verwisselbaar zouden zijn. In deze bijdrage wordt beargumenteerd dat El en Eloah onderscheiden moeten worden, omdat ze verschillende connotaties hebben: een verre El staat tegenover een nabije Eloah. Tegen het einde van het Bijbelboek verdwijnen beide aanduidingen evenwel naar de zijlijn en blijkt JHWH de enige. Het totaalbeeld kan geïnterpreteerd worden als de neerslag van een zoektoc

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14

Shaviv, Samuel. "THE POLYTHEISTIC ORIGINS OF THE BIBLICAL FLOOD NARRATIVE." Vetus Testamentum 54, no. 4 (2004): 527–48. http://dx.doi.org/10.1163/1568533042650831.

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AbstractA new and unprejudiced reading may reveal that two divinities, one called Yahweh, the other called Elohim, seem to act in the story: Yahweh is more involved in bringing the flood, and Elohim in saving Noah. The source of this narrative may have been a polytheistic story in which two gods quarrelled: Yahweh decided to blot out mankind, whereas Elohim wanted to save it. This story was remoulded in monotheistic spirit and the moral motive as the cause of the flood was added by generations of redactors. The ultimate source seems to have been a Canaaniteflood story: Baal the god of rain and

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15

Pommier, Gérard. "בצלם אלוהים - Tselem Elohim". La clinique lacanienne 29, № 1 (2017): 13. http://dx.doi.org/10.3917/cla.029.0013.

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16

Shook, Somer, Wesley Delano, and Robert W. Balch. "Elohim City: A Participant-Observer Study of a Christian Identity Community." Nova Religio 2, no. 2 (1999): 245–65. http://dx.doi.org/10.1525/nr.1999.2.2.245.

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ABSTRACT: This paper describes a participant-observer study of Elohim City, a notorious Christian Identity community in eastern Oklahoma that has been linked to right-wing terrorist activities. Our study focuses on the community's beliefs, values, and social organization as these were revealed in our observations of everyday life. The paper includes an assessment of the danger posed by Elohim City and concludes with our personal reactions to the community.

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17

Gnuse, Robert Karl, and Joel Burnett. "A Reassessment of Biblical Elohim." Journal of the American Oriental Society 122, no. 3 (2002): 614. http://dx.doi.org/10.2307/3087540.

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18

Wiggins, Steve A., and Joel S. Burnett. "A Reassessment of Biblical Elohim." Journal of Biblical Literature 121, no. 3 (2002): 538. http://dx.doi.org/10.2307/3268162.

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19

Tomes, R. "A Reassessment of Biblical Elohim." Journal of Semitic Studies 49, no. 1 (2004): 194–95. http://dx.doi.org/10.1093/jss/49.1.194.

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20

Joffe, Laura. "The elohistic psalter: What, how and why?" Scandinavian Journal of the Old Testament 15, no. 1 (2001): 142–69. http://dx.doi.org/10.1080/09018320152395958.

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21

Susila, Tirta. "SACRIFICE AND TRIBUTE IN HOSEA 6:6: THE IMPLICATION OF CONTEXTUAL WORSHIPPING." Interdisciplinary Social Studies 1, no. 5 (2022): 617–23. http://dx.doi.org/10.55324/iss.v1i5.129.

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Hosea was not the only prophet who saw and criticized the falsehood of the Israelites' worship as God's people. Hosea's specialty, however, is that in his preaching he repeatedly puts forward, and therefore, reflects a fairly detailed theological concept of understanding the true, meaningful, and proper worship of God's people. In his preaching, Hosea highlighted two things in connection with Israel's worship, namely between the "loyal love / hesed and knowing God / daat elohim" versus the "sacrifice" / zebakh and the burnt offering/ola. The words hesed and da?at 'elohim are words and terms (f

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22

Gallagher, Eugene V. "Extraterrestrial Exegesis: The Raëëlian Movement as a Biblical Religion." Nova Religio 14, no. 2 (2010): 14–33. http://dx.doi.org/10.1525/nr.2010.14.2.14.

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Interpretation of the Bible has played a central role in the origins and development of the Raëëlian movement. Claude Vorilhon's first encounter with the "Elohim" was immediately followed by an intensive week of Bible study that gave him a new identity as the messianic prophet "Raëël," a new direction for his life as the earthly ambassador of the Elohim, and a new doctrine that would serve as the intellectual foundation of a new religious movement. The Raëëlian movement and other new religions in which interpretation of the Bible figure prominently do not originate one-sidedly in a "cultic mil

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23

Reisner, Philipp. "Defending the Trinity in the Reformed Palatinate: The Elohistae." Reformation & Renaissance Review 22, no. 3 (2020): 258–59. http://dx.doi.org/10.1080/14622459.2020.1843767.

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24

&NA;. "Haemostatic disorders with 'Elohes': 9 cases in France." Reactions Weekly &NA;, no. 867 (2001): 3. http://dx.doi.org/10.2165/00128415-200108670-00003.

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25

&NA;. "Haemostatic disorders with 'Elohes': 9 cases in France." Inpharma Weekly &NA;, no. 1303 (2001): 20. http://dx.doi.org/10.2165/00128413-200113030-00048.

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26

Higgins, D., and A. Mackersie. "Elohes administration following an anaphylactoid reaction to Haemaccel." Anaesthesia 46, no. 2 (1991): 162–63. http://dx.doi.org/10.1111/j.1365-2044.1991.tb09392.x.

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27

Smith, Mark S., and D. V. Edelman. "The Triumph of Elohim: From Yahwisms to Judaisms." Jewish Quarterly Review 86, no. 3/4 (1996): 504. http://dx.doi.org/10.2307/1454938.

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28

Kirkland, Boyd. "Elohim and Jehovah in Mormonism and the Bible." Dialogue: A Journal of Mormon Thought 19, no. 1 (1986): 77–93. http://dx.doi.org/10.2307/45225454.

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29

Harefa, Juliman. "Makna Allah Pencipta Manusia dan Problematika Arti Kata ‘Kita’ di dalam Kejadian 1:26-27." EPIGRAPHE: Jurnal Teologi dan Pelayanan Kristiani 3, no. 2 (2019): 107. http://dx.doi.org/10.33991/epigraphe.v3i2.134.

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Artkel ini merupakan studi eksegetis kitab Kejadian 1:26-27, untuk memahami tentang siapa Allah pencipta, mengapa Allah menciptakan manusia yang disebut sebagai makhluk mulia dan mengkaji makna segambar dan serupa dengan Allah. Kajian ini menggunakan metode hermeneutik spiral (dari teks kepada konteks) yaitu studi eksegetis yang mengungkap makna teks asli Alkitab dan implementasi makna teks asli pada masa kini. Tugas eksegese adalah proses mendapatkan makna yang tepat dari bahasa Ibrani tentang topik tulisan, untuk itu dilakukanpekerjaan mencari maknaasli dari kata-kata kunci dalam bahasa Ibra

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30

Levin, Christoph. "DIE ENTSTEHUNG DER BÜCHEREINTEILUNG DES PSALTERS." Vetus Testamentum 54, no. 1 (2004): 83–90. http://dx.doi.org/10.1163/156853304772932942.

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AbstractThe division of the Book of Psalms into five books in line with the Torah was first created by the doxology of Ps cvi 48 which repeats Ps xli 14 verbatim and combines it with a quotation of Dtn xxvii 16ff. (cf. Neh viii 1-6). The three other doxologies which divide the Book of Psalms relate to the former separate collections: Ps xli 14 concludes the first Davidic Psalter Pss iii-xli, Ps lxxii 18-19 rounds off the 'elohistic' Davidic Psalter Pss li-lxxii, and Ps lxxxix 53 concludes the 'messianic' Psalter Pss ii-lxxxix.

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31

Bums, John Barclay. "Book Review: The Triumph of Elohim: From Yahwisms to Judaisms." Biblical Theology Bulletin: Journal of Bible and Culture 27, no. 3 (1997): 118. http://dx.doi.org/10.1177/014610799702700308.

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32

Howsepian, A. A. "Are Mormons Theists?" Religious Studies 32, no. 3 (1996): 357–70. http://dx.doi.org/10.1017/s0034412500024409.

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It is widely believed to be a fundamental tenet of the Church of Jesus Christ of Latter-day Saints (hereafter the LDS, or Mormon, Church) that a plurality of divine beings inhabits the universe. It has often been pointed out, for example, that according to Mormon doctrine Elohim (the Father), Jesus (the Son), and the Holy Ghost are three distinct Gods.1 The traditional Christian doctrine of the Trinity is, thereby, unambiguously rejected. In light of this, it has become commonplace among Christian apologists2 to infer

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33

Muller, Richard A. "Defending the Trinity in the Reformed Palatinate: The Elohistae. By Benjamin R. Merkle." Journal of Theological Studies 69, no. 2 (2018): 867–69. http://dx.doi.org/10.1093/jts/fly057.

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34

Joffe, Laura. "The Answer to the Meaning of Life, the Universe and the Elohistic Psalter." Journal for the Study of the Old Testament 27, no. 2 (2002): 223–35. http://dx.doi.org/10.1177/030908920202700205.

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35

Baumann, G. "Psalm 74: myth as the source of hope in times of devastation." Verbum et Ecclesia 27, no. 2 (2006): 416–30. http://dx.doi.org/10.4102/ve.v27i2.156.

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The reference to mythical traditions in Psalm 74 is not just an allusion to a common set of motifs. It is an essential strategy to gain hope in desperate times, when the country is completely destroyed. The article shows this mainly by working on the structure and the metaphors of the psalm. The authors of Psalm 74 created hope in a hopeless situation by referring to a dimension beyond the visible sphere. The deeds of YHWH/Elohim in the mythical traditions cannot be reached by the enemies: the God-established orders of time and space cannot be destroyed by their violence.

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36

Nomleni, Evans Praise. "Ikatan Perkawinan sebagai Sebuah Perjanjian Menurut Kitab Maleakhi." SUNDERMANN: Jurnal Ilmiah Teologi, Pendidikan, Sains, Humaniora dan Kebudayaan 13, no. 1 (2020): 33–38. http://dx.doi.org/10.36588/sundermann.v13i1.33.

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Nabi Maleakhi adalah salah satu dari tiga nabi terakhir yang dikirim oleh Allah (432-424 SM) untuk dipersiapkan dan menyampaikan pesan-pesan kenabian pasca pembuangan di Babel. Nubuat yang disampaikannya berupa peringatan, penguatan dan beberapa bersifat eskatologis. Salah satu di antaranya adalah konsep pernikahan yang pengertiannya dipertukarkan antara pernikahan fisik laki-laki dan perempuan dengan pernikahan rohani antara Israel dan Elohim. Artikel ini mengulas konsep nabi Maleakhi tentang ikatan di dalam pernikahan. Hasilnya adalah pernikahan sebagai konsep kovenan yang sangat kuat dan ti

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37

Wiggins, Steve A. "The Triumph of Elohim: From Yahwisms to Judaisms. Diana V. Edelman, ed." Bulletin of the American Schools of Oriental Research 305 (February 1997): 89–90. http://dx.doi.org/10.2307/1357748.

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38

Anderson, James S. "El, Yahweh, and Elohim: The Evolution of God in Israel and its Theological Implications." Expository Times 128, no. 6 (2016): 261–67. http://dx.doi.org/10.1177/0014524616672624.

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It is often taken for granted today that the differing terms for God in the Hebrew Bible function as synonyms, although, originally, not all terminology used for God referred to the same deity. This article provides an overview of the terms El, Yahweh, and Elohim, which are all equated today, and a hypothetical reconstruction of when these terms came to prominence in Ancient Israel. After plotting and considering the contribution of each term to the development of monotheism in Israel, which ultimately laid the foundation for Judaism, Christianity, and Islam, the following analysis considers s

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39

Ackermann, Daniel Kurt. "The 1794 Synagogue of Kahal Kadosh Beth Elohim of Charleston: Reconstructed and Reconsidered." American Jewish History 93, no. 2 (2007): 159–74. http://dx.doi.org/10.1353/ajh.2007.0032.

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40

Fourrier, F., F. Messiant, and C. Chopin. "Remplissage volémique des états septiques graves : étude comparative sérum-albumine 4 % versus Elohès." Réanimation Urgences 2, no. 1 (1993): 9–18. http://dx.doi.org/10.1016/s1164-6756(05)80200-2.

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41

Machet, Laurence. "Nation Building and the place of Native Americans in Alexander Wilson’s American Ornithology." ELOHI, no. 9 (January 1, 2016): 73–86. http://dx.doi.org/10.4000/elohi.1033.

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42

Schweninger, Lee. "A Return to Nature’s Order: Indigenous Peoples and the Politics of Alexander von Humboldt’s Political Essay on the Kingdom of New Spain." ELOHI, no. 9 (January 1, 2016): 87–102. http://dx.doi.org/10.4000/elohi.1061.

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43

Larré, Lionel. "“Snatched from oblivion”: John L. Stephens, wilderness, and Maya history." ELOHI, no. 9 (January 1, 2016): 103–22. http://dx.doi.org/10.4000/elohi.1086.

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44

Barreto, Mauricio López, Nayely Melina Reyes Mendoza, and Miguel Pinkus Rendón. "Patrimonio biocultural y participación comunitaria en Yucatán: una propuesta para la evaluación de políticas públicas." ELOHI, no. 9 (January 1, 2016): 123–60. http://dx.doi.org/10.4000/elohi.1154.

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45

Parins, James W. "The Shifting Map of Cherokee Land Use Practices in Indian Territory." ELOHI, no. 1 (January 1, 2012): 13–19. http://dx.doi.org/10.4000/elohi.197.

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46

Fortier, Ted. "The Death that Brings Life." ELOHI, no. 1 (January 1, 2012): 21–36. http://dx.doi.org/10.4000/elohi.199.

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47

Dorel, Frédéric. "Nature vs. Culture?" ELOHI, no. 1 (January 1, 2012): 37–51. http://dx.doi.org/10.4000/elohi.213.

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48

Allamel, Frédéric. "La terre vue du golfe." ELOHI, no. 1 (January 1, 2012): 53–69. http://dx.doi.org/10.4000/elohi.231.

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49

Lafargue, Régis. "Le discours environnemental en Nouvelle-Calédonie." ELOHI, no. 1 (January 1, 2012): 71–86. http://dx.doi.org/10.4000/elohi.233.

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50

Jetmarová, Jana. "El encuentro de Pachamama con la economía global." ELOHI, no. 1 (January 1, 2012): 87–102. http://dx.doi.org/10.4000/elohi.235.

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