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Journal articles on the topic 'Syrian Gods'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Sazonov, Vladimir, and Joanna Töyräänvuori. "Jumalad sõjas: jumalik toetus ja sõdade teoloogiline õigustamine muistses Anatoolias ja Põhja-Süürias." Mäetagused 82 (April 2022): 147–74. http://dx.doi.org/10.7592/mt2022.82.sazonov_toyraanvuori.

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As we can see, divine support, divine intervention, and an ideology of (divine) warfare developed in the Hittite world throughout the whole of Hittite history and became better formulated and more complex with the passing of time, reaching their apex during the New Kingdom Period. If we can observe barely any divine support for Anitta’s deeds in the Text of Anitta, then Ḫattušili I, who ruled 100 years later, already elaborated this phenomenon more explicitly and referred to gods in support of his aggressive politics and military actions (The Annals of Ḫattušili I). The phenomenon of divine su

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SAZONOV, Vladimir, and Joanna TÖYRÄÄNVUORI. "Gods in Wars: Divine Support and the Theological Justification of War in Ancient Anatolia and North Syria." STUDIA ANTIQUA ET ARCHAEOLOGICA 27, no. 2 (2021): 331–55. http://dx.doi.org/10.47743/saa-2021-27-2-6.

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In this article, the authors examine the divine support and religious justification of wars by Anatolian and North Syrian rulers in the Late Bronze Age, an epoch of international diplomacy. Notable is that many wars and conflicts in the region of Anatolia and North Syria took place in this period, which may have occasioned an increasing need to justify them by appeal to divinities.

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Gavrilovic-Vitas, Nadezda. "Syrian priesthood in the territory of Danube Limes of Moesia superior: Funerary monument dedicated to Jupiter Dolichenus and Sea Syria from Glamija." Starinar, no. 69 (2019): 231–46. http://dx.doi.org/10.2298/sta1969231g.

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In 1982, during archaeological excavations in the Danube Limes, a funerary stela was found in the locality of Glamija I (in the village of Rtkovo), inside the Roman fortress, dedicated to Jupiter Dolichenus and Dea Syria. The dedicant is the priest of the divine couple. The monument from Glamija I represents one of only a few monuments dedicated to Jupiter Dolichenus and Dea Syria, particularly since the dedication is made by the priest of the gods. This paper discusses the question and role of Syrian priesthood in the territory of the Danube Limes and the Central Balkan Roman provinces, in th

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Lambert, W. G. "Trees, snakes and gods in ancient Syria and Anatolia." Bulletin of the School of Oriental and African Studies 48, no. 3 (1985): 435–51. http://dx.doi.org/10.1017/s0041977x00038428.

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For too long study of ancient Near Eastern representational art and study of possibly related texts have been entirely separate disciplines, the one a branch of archaeology, the other of philology. This accounts for the very scanty results obtained and their frequently questionable character. In the case of Classical Greece and Rome art historians ordinarily command Greek and Latin so as to use written sources at first hand, but Near Eastern archaeologists have commonly been illiterate in their fields of study, while philologists often have limited knowledge of art and use that very amateurish

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Ayali-Darshan, Noga. "The Seventy Bulls Sacrificed at Sukkot (Num 29:12-34) in Light of a Ritual Text from Emar (Emar 6, 373)." Vetus Testamentum 65, no. 1 (2015): 9–19. http://dx.doi.org/10.1163/15685330-12341185.

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This article deals with the seventy bulls offered at Sukkot according to Numbers 29—a number unparalleled in any other Israelite festival for which no persuasive explanation has been adduced to date. In light of a ritual from the ancient Syrian city of Emar (Emar 6, 373: 36-38), it is suggested that the custom reflects an ancient Levantine tradition of sacrificing seventy sacrifices to the seventy gods—the whole pantheon—during the New Year celebration. The evident transformation of the seventy gods into seventy nations by biblical scribes may explain the late rabbinic midrashic tradition acco

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Dillon, John. "The Ubiquity of Divinity According to Iamblichus and Syrianus." International Journal of the Platonic Tradition 7, no. 2 (2013): 145–55. http://dx.doi.org/10.1163/18725473-12341260.

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Abstract In two passages in particular of his Commentary on the Timaeus, Proclus attributes to his master Syrianus a series of arguments in favour of not confining gods or daemons to any particular level of the universe, either hypercosmic or encosmic, as had been the more or less universal practice of earlier Platonists, but asserting the ubiquity of all classes of ‘higher being’ at every level, and criticising earlier doctrine as in effect cutting the gods off from contact with man, thus undermining the power of theurgy. This interesting development was in fact initiated (as in so many other

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Archi, Alfonso. "Aštata: A Case of Hittite Imperial Religious Policy." Journal of Ancient Near Eastern Religions 14, no. 2 (2014): 141–63. http://dx.doi.org/10.1163/15692124-12341260.

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The Hittite documentation concerning the Land of Aštata on the Euphrates, with Emar as capital, can now be better evaluated thanks to a more precise chronological order of the documentation from Emar (1400–1180b.c.). Hittite rule did not exercise any religious imperialism, on the contrary, it was Mursili ii who transferred to Hattusa some Aštata cults for the Syrian goddess Išḫara. He did not refrain from calling to his court priests from Emar in order to celebrate the proper rites to the goddess in an emergency. The king of Karkamiš, who exercised Hittite control over Emar, sent there one of

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Holm, Tawny. "Bethel and Yahō: A Tale of Two Gods in Egypt." Journal of Ancient Near Eastern Religions 23, no. 1 (2023): 25–55. http://dx.doi.org/10.1163/15692124-12341335.

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Abstract Aramaic documents from Egypt suggest that Yahwists there may have identified Yahweh/Yahō with the Syrian-Aramean deity Bethel (Bayt-ʔēl). Portions of Papyrus Amherst 63, the long and complex multi-composition Aramaic text written using Demotic script, also support this view. For instance, Bethel and Yahō seem to be paralleled with each other in two poems on the papyrus; both deities share some attributes otherwise ascribed to Baʕal-Shamayn (i.e., Hadad), yet are superior to that deity; and a priestess of Bethel is termed a khnh, the feminine form of khn, the noun used solely for a pri

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М.С., Никулин. "Критика единосущия божественного ума и человеческой души в философской теологии Ямвлиха Халкидского". Труды кафедры богословия Санкт-Петербургской Духовной Академии, № 4(24) (21 листопада 2024): 172–79. https://doi.org/10.47132/2541-9587_2024_4_172.

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Настоящая статья посвящена вопросу о соотношении ноэтического и психического в учении основателя сирийской школы неоплатонизма Ямвлиха. Кратко представлена доктрина философа о первопринципах и структуре универсума. С одной стороны, в комментарии на платоновский «Федр» Ямвлих признает присутствие в человеческой душе единого, соприродного богам, а также ума. С другой стороны, в трактате «О душе» сирийский философ критикует взгляд своих предшественников о единосущии души, ума и богов. Также в толковании на «Тимей» он опровергает взгляд Плотина о том, что ум является частью души, защищая свободу в

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Thames, John Tracy. "Ritual as an Aspect of Cultural Integration: Ugarit, Emar, and the Hittites in Syria." Journal of Ancient Near Eastern Religions 24, no. 1 (2024): 126–49. http://dx.doi.org/10.1163/15692124-12341345.

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Abstract Although the Syrian kingdoms of the 13th century BCE may not have been integrated into the Hittite empire politically or economically, there is evidence that the Hittites employed strategies of cultural integration – part of bridging the geographical and social divide between the rulers and the ruled. The recently published documents from Ugarit reveal that both the Hittite Great king himself, as well as the King of Karkamiš, who administered the Syrian kingdoms, participated in Ugaritic ritual management and sent Hittite agents to offer sacrifices foreign to Ugarit. These features re

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Vágási, Tünde. "The Sociolinguistic Research of the Cult of Jupiter Dolichenus." Acta Antiqua Academiae Scientiarum Hungaricae 59, no. 1-4 (2020): 537–46. http://dx.doi.org/10.1556/068.2019.59.1-4.47.

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Summary:Jupiter Dolichenus was a Roman god, a so-called ‘Oriental deity’ whose mystery cult gained popularity in the 2nd century AD, reached a peak under the Severi in the early 3rd century AD, and died out shortly after. As for Jupiter Dolichenus, he is sometimes referred to by scholars as ‘Baal of Doliche’ or ‘Dolichenian Baal’.1 The name Baal is derived from the term Ba’al, meaning ‘owner’ or ‘lord’, and the word must have been used as a title for gods in general. Over six hundreds monuments – mainly inscriptions – of the Dolichenian cult have come to light from the Eastern and Western part

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Ferri, Naser. "Cults and Beliefs in Pre-Christian Dardania." Godišnjak Centra za balkanološka ispitivanja, no. 41 (January 6, 2022): 135–58. http://dx.doi.org/10.5644/godisnjak.cbi.anubih-41.8.

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Since there are not any epigraphic sources from the times before the Roman invasion of the Dardanian Kingdom (Mbretëria dardane), stone monuments with Latin inscriptions from the period of Roman invasion represent a source of enormous importance for the study of beliefs and cults on Dardan soils, both before the invasion and during the Roman rule, forgods and various cults, which were relicts of earlier times, are represented on epigraphic monuments of the first century A.D.According to the results of studies on about 600 epigraphic monuments dating from the beginning of our era until the time

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SVETLOV, Roman, and Nikita V. KUZNETSOV. "«HELIOCENTRISM» OF JULIAN THE APOSTATE." ΣΧΟΛΗ Ancient Philosophy and the Classical Tradition XVIII, no. 1 (2024): 278–85. http://dx.doi.org/10.25205/1995-4328-2024-18-1-278-285.

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Heliocentrism played an important role in the formation of ancient theoretical astronomy. However, as we know, the geocentric theory won the competition. Nonetheless, in the writings of Julian the Apostate we can see the reminiscences if not of the heliocentrism of Aristarchus of Samos then elements of the cosmology of Heraclides Ponticus. The paper points out to what extent these “reminiscences” have a rhetorical character, emphasizing the influence of the heliolatry of the Chaldean Oracles on Julian. It also interprets to what extent the emperor-philosopher himself accepted “unorthodox” mode

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Shelestin, Vladimir Yu. "Mythological Time of the Hittites." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 2 (2022): 75. http://dx.doi.org/10.31857/s086919080017859-1.

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Scholars usually consider the Hittite mythological and epic texts to reflect the narrative traditions of Anatolia, Mesopotamia and Syria, the same as could be said for many other elements of the Hittite culture. Despite the epic texts found in the Hittite archives are often labeled to be foreign or translated literature, the Hittite scribes worked a lot to adapt them to their own worldview. The paper will discuss the temporal aspect of these texts to understand the peculiarities of the Hittite time perception. These texts show little attention to small units of time like day. The only mention

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Rutter, Keith. "Kyle Erickson, The Early Seleukids, their Gods and their Coins. pp. xiv + 189, 46 ills. 2018. London: Routledge. ISBN 978-0-41579-376-6, hardcover £96.00." Journal of Greek Archaeology 5 (January 1, 2020): 614–15. http://dx.doi.org/10.32028/jga.v5i.465.

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This book examines the coinage of rulers of the Seleucid kingdom down to the reign of Antiochus IV, with particular reference to the deployment on coins of images of divinities that were designed to symbolise and support Seleucid authority, which in its turn required the repeated re–creation of Seleucid legitimacy. Crucial questions throughout are: why was a specific coin type chosen? And, why did the coin iconography develop and change along the lines it did? An introductory chapter covers some of the historical background to Seleucid rule, and introduces (some of) the way(s) in which the ima

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Firudin Oqlu, Kazimi Parviz. "First Christian Church in Transcaucasia." Arts & Humanities Open Access Journal 4, no. 6 (2020): 246–51. http://dx.doi.org/10.15406/ahoaj.2020.04.00177.

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In the southern regions of Iran (Persia), Zoroastrianism was represented by numerous temples and pantheons of gods, while in the Northern provinces, fire worship retained its early form, recognizing one deity - Ahramazda. With the coming to power of the Sassanids, the number of temples began to increase. The fact that peregrine And his son were priests of the Anahita temple also set priorities during their rule. When the Sassanids came to power, Ardeshir imposed a special tax (one-tenth) on the temples of fire-worshippers. However, environmental analysis shows that during the reign of various

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Shepardson, Christine. "Paschal Politics: Deploying the Temple's Destruction against Fourth-Century Judaizers." Vigiliae Christianae 62, no. 3 (2008): 233–60. http://dx.doi.org/10.1163/157007208x262866.

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AbstractThe fourth-century Syriac writings of Aphrahat and Ephrem, and Greek homilies by the Syrian John Chrysostom, warn Christian congregants against joining Jewish festival celebrations such as Passover. In light of the respected age of Judaism's scriptures and traditions, not all of these authors' church attendees were easily convinced by supersessionist claims about Judaism's invalidity. These authors surpass earlier Christian claims that the Temple's destruction revealed God's rejection of the Jews, by arguing that Jewish scripture requires ritual sacrifices that were confined to the Jer

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Abisaab, Rula Jurdi. "SHIʿI JURISPRUDENCE, SUNNISM, AND THE TRADITIONIST THOUGHT (AKHBĀRĪ) OF MUHAMMAD AMIN ASTARABADI (D. 1626–27)". International Journal of Middle East Studies 47, № 1 (2015): 5–23. http://dx.doi.org/10.1017/s0020743814001421.

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AbstractIn the early 17th century, the Shiʿi juristic tradition experienced the first coherent refutation ofuṣūliyya, theijtihādīrationalism used by the mujtahids, at the hands of Mulla Muhammad Amin Astarabadi (d. 1626–27). The latter rejected the efforts of leading Iraqi and Syrian jurists to applyijtihād(rational legal inference), hadith categorization, anddirāya(scrutiny and stratification of accounts) in deriving Shiʿi law. The main studies on Astarabadi'sakhbārī(traditionist) movement treat it as a reaction to the “influence” of Sunnism on the mujtahids or to their excessive “borrowings”

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Van Der Toorn, Karel, and Karel Van Der Toorn. "Anat-Yahu, Some Other Deities, and the Jews of Elephantine." Numen 39, no. 1 (1992): 80–101. http://dx.doi.org/10.1163/156852792x00177.

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AbstractThis contribution discusses the problem of the origin of the goddess Anat-Yahu and the related issue of the cultural background of the Jewish colony at Elephantine. It is argued that Anat-Yahu has been modeled after Anat-Bethel. Contrary to a current opinion, neither Bethel nor Anat-Bethel can be regarded as Phoenician gods. They are late Aramaean gods whose cult is confined to North Syria. Anat-Yahu must be regarded as an Aramaean creation, elicited by the identification of Yahu with Bethel. The latter identification was one of the results of the Aramaean migration to Samaria, either

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Siegal, Michal Bar-Asher. "The Treatment of Poverty and Theodicy in the Syriac Translation of Ben Sira." Aramaic Studies 7, no. 2 (2009): 131–54. http://dx.doi.org/10.1163/147783509x12627760049679.

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Abstract This paper is aimed to address the relationship between the Hebrew and the Syriac versions of Ben Sira—and it will try to expose a coherent agenda on the part of the Syriac translator, explaining at least some of the differences between the two versions. The Syriac translator felt obliged to change the content of the original text's treatment of evil. He tended to stress human choice and mute Ben Sira's allusions to predestination and God's creation of Evil. Pointing out this tendency offers new perspectives on earlier scholarship, especially Winter (1977), who claimed that the Syriac

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Villagomez, Cynthia. "Christian Salvation Through Muslim Domination: Divine Punishment and Syriag Apocalyptic Expectation in the Seventh and Eighth Centuries." Medieval Encounters 4, no. 3 (1998): 203–18. http://dx.doi.org/10.1163/157006798x00124.

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AbstractSyriac apocalyptic texts are among the most important literary responses to the rise and establishment of the Islamic state in the indigenous lands of Syriac-speaking Christians. The apocalypse of Pseudo-Methodius and other Syriac apocalyptic sources are used to demonstrate the negative reactions of Christians to Muslim political authority. These reactions are discussed in relation to Syriac patterns of response to crisis in the pre-Islamic period which explained wide-spread, severe suffering in the physical world as a consequence of Christians' sins, but also a demonstration of God's

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Sartre, Maurice. "Christian Marek, In the Land of a Thousand Gods. A History of Asia Minor in the Ancient World." Syria, no. 94 (December 15, 2017): 405–6. http://dx.doi.org/10.4000/syria.5839.

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Schwemer, Daniel. "The Storm-Gods of the Ancient Near East: Summary, Synthesis, Recent Studies Part I." Journal of Ancient Near Eastern Religions 7, no. 2 (2007): 121–68. http://dx.doi.org/10.1163/156921207783876404.

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AbstractIn many regions of the ancient Near East, not least in Upper Mesopotamia, Syria and Anatolia where agriculture relied mainly on rainfall, storm-gods ranked among the most prominent gods in the local panthea or were even regarded as divine kings, ruling over the gods and bestowing kingship on the human ruler. While the Babylonian and Assyrian storm-god never held the highest position among the gods, he too belongs to the group of 'great gods' through most periods of Mesopotamian history. Given the many cultural contacts and the longevity of traditions in the ancient Near East only a stu

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Schwemer, Daniel. "The Storm-Gods of the Ancient Near East: Summary, Synthesis, Recent Studies: Part II." Journal of Ancient Near Eastern Religions 8, no. 1 (2008): 1–44. http://dx.doi.org/10.1163/156921208786182428.

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AbstractIn many regions of the ancient Near East, not least in Upper Mesopotamia, Syria and Anatolia where agriculture relied mainly on rainfall, storm-gods ranked among the most prominent gods in the local panthea or were even regarded as divine kings, ruling over the gods and bestowing kingship on the human ruler. While the Babylonian and Assyrian storm-god never held the highest position among the gods, he too belongs to the group of 'great gods' through most periods of Mesopotamian history. Given the many cultural contacts and the longevity of traditions in the ancient Near East only a stu

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Kühn, Dagmar. "Finn Ove Hvidberg-Hansen, Arṣû and Azîzû. A study of the West Semitic “Dioscuri” and the Gods of Dawn and Dusk (". Syria, № 87 (1 листопада 2010): 444–46. http://dx.doi.org/10.4000/syria.850.

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Effa, Allan L. "Prophet, Kings, Servants, and Lepers." Missiology: An International Review 35, no. 3 (2007): 305–13. http://dx.doi.org/10.1177/009182960703500305.

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This article explores the major missiological themes emerging from the well-loved story of the healing of Naaman, the Syrian leper. These are examined primarily from the perspective of their applicability to the original readers in their context of forced expatriation and oppression. Missiological highlights include the instrumentality of the scattered people of God, the far-reaching consequences of a humble witness, the transformational power of God's grace, the spiritual openness of people who face deep crises, the role of signs and wonders in witness and the importance of allowing new conve

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GESTOSO SINGER, Graciela. "The God Shed at Amarna." Trabajos de Egiptología. Papers on Ancient Egypt, no. 13 (2022): 131–47. http://dx.doi.org/10.25145/j.tde.2022.13.03.

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During the Amarna Period (fourteenth century BCE), Akkadian and Hittite texts attest a lethal epidemic that spread from Egypt to Syria and the land of Hatti. DNA studies conducted on the mummies of Tutankhamun and two other members of the royal family (Thuya and Yuya) confirmed that they had been infected with malaria. Excavations at the Southern and Northern Tombs reveal evidence of traces of dietary deficiency, diseases, and heavy workloads. The discovery of stelae and chapels in the workmen’s village that were dedicated to the worship of ancestors and of the gods Amun, Aten, Shed, and Isis

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Ведешкин, М. А. "The World According to Sallustius: «Concerning the Gods and the Universe» and It’s Author." Диалог со временем, no. 87(87) (June 15, 2024): 155–68. http://dx.doi.org/10.21267/aquilo.2024.87.87.009.

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Статья посвящена анализу трактата философа Саллюстия «О богах и мире», содержащего изложение основных аспектов неоплатонической космологии и теологии. Высказывается предположение, что это сочинение является компендиумом религиозно-философской доктрины неоплатонизма, попыткой формирования цельного и непротиворечивого учения универсальной «языческой религии». Кроме того, в работе опровергаются устоявшиеся представления об атрибуции трактата одному из высших чиновников императора Юлиана Отступника (Флавию Саллюстию или Сатурнину Секунду Салютию) и высказываются доводы в пользу идентификации автор

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Sacaria, Joseph. "The God of Small Things: A Literary Critique of la fratellanza in 'God's Own Country'." Jnanadeepa: Pune Journal of Religious Studies J anuary-June 2022, no. 26/1-2 (2021): 243–167. https://doi.org/10.5281/zenodo.5722104.

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Deliberating on the concept of neighbour, in his 2020 encyclical, <em>Fratelli Tutti, </em>Pope Francis talks about the importance of becoming a neighbour to others by being “present to those in need of help, regardless of whether or not they belong to our social group.” Becoming a neighbour – it is easier said than done even by a society that is known for its exemplary human and social development, a Christian community that grew up on the parable of the <em>Good Samaritan</em> for close to two millennia, and a political system that not only promises but arguably fights for

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Eck, Werner, and Yotam Tepper. "Latin Inscriptions of the Legio VI Ferrata from Legio / Lajjun and its Vicinity." Scripta Classica Israelica 38 (June 1, 2019): 117–28. https://doi.org/10.71043/sci.v38i0.2047.

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Although only fragments of new Latin inscriptions were found in and around the legionary base of Legio they are more or less representative of the life of a Roman legion as far as it was voiced by inscriptions — here in the province of Syria Palaestina as in other provinces. Some of the inscriptions were found inside the legionary base, others in different places in the vicinity outside the military base. We can suppose that these sites were connected with the legion, perhaps even organized and managed by the legionaries and maybe even “families” of the soldiers at the nearby civilian Jewish-S

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Türker, Rumeysa Nur, and Behlül Tokur. "The Perception of God and Life in Refugee Children Who Are Wictims of War: Syrian Children Between 7-12 Years." Eskiyeni 39 (September 21, 2019): 367–89. https://doi.org/10.5281/zenodo.3456865.

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The image of God as a psychological structure is a concept of how an individual feels about God and is primarily an unconscious phenomenon. The concept of God as a different structure refers to an individual's cognitive understanding of God. The concept of God is a life-long process starting with birth. While the image of God appears in the first place together with the image of parents, it develops with the crises encountered in life later. Many theories have been put forward about the formation of the perception of God, which is a representation of the individual's cognitive and theo

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Elsner, Jaś. "100 years of Dura Europos." Journal of Roman Archaeology 34, no. 2 (2021): 764–84. http://dx.doi.org/10.1017/s1047759421000507.

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It was more than 100 years ago, in March 1920, that British troops camping in the ruins of some unknown ancient fort on the Euphrates, named Al-Salihiyah in Arabic, during the skirmishing that followed the collapse of the Ottoman Empire in the aftermath of the First World War, dug a trench and excavated some astonishing wall paintings. The officers in charge, along with the Civil Commissioner, managed to call in an American archaeologist who happened to be in Syria at the end of April, James Henry Breasted, first director of the Oriental Institute in Chicago (founded the previous year, 1919).

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Gestoso Singer, Graciela. "Beyond Amarna: exorcists without borders in the Levant." Diacrítica 37, no. 2 (2023): 51–70. http://dx.doi.org/10.21814/diacritica.4757.

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The Levant and the Eastern Mediterranean formed a special sphere of activity for diverse specialists who navigated from one side to the other through extensive networks of interconnections in the Late Bronze Age. During the Amarna Period (fourteenth century BCE), Akkadian and Hittite texts attest a lethal epidemic that originated in Egypt and later spread to Canaan, Syria, Alashiya (Cyprus), and the land of Hatti. References to pestilence, plague, epidemic, and death, as well as metaphoric expressions alluding to the crisis, such as the ‘hand of Nergal,’ are widespread in diplomatic correspond

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Hendi and Sarah Apriliana. "The Concept of Humility According to St. Isaac the Syrian: Adoption, Perfection, and Repentance." Journal of Spirituality and Practical Theology 1, no. 1 (2024): 31–42. http://dx.doi.org/10.69668/04cb1m94.

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The virtue of humility, as espoused by both Old Testament prophets and Jesus in the New Testament, is not merely a commendable personal quality; rather, it can be experienced as a profound spiritual state. St. Isaac the Syrian articulates three key concepts of humility that elucidate its connection to spiritual experience, which are applicable to both laypersons and church leaders. Firstly, humility enables the individual to be adopted by God as His child, thereby suggesting that humans, through humility, can participate in the divine nature when united with God in eternity. Secondly, humility

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Hendi, Hendi, and Sarah Apriliana. "The Concept of Humility according to St. Isaac the Syrian: Adoption, Perfection, and Repentance." Journal Of Spirituality And Practical Theology 1, no. 1 (2024): 31–42. https://doi.org/10.69668/josaprat.v1i1.41.

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The virtue of humility, as espoused by both Old Testament prophets and Jesus in the New Testament, is not merely a commendable personal quality; rather, it can be experienced as a profound spiritual state. St. Isaac the Syrian articulates three key concepts of humility that elucidate its connection to spiritual experience, which are applicable to both laypersons and church leaders. Firstly, humility enables the individual to be adopted by God as His child, thereby suggesting that humans, through humility, can participate in the divine nature when united with God in eternity. Secondly, humility

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Henschen, Daniel. "De gode Muhammedanere: Den Danske Østerlandsmissions konstruktion af beduiner som muslimsk minoritet." Tidsskrift for Islamforskning 4, no. 2 (2010): 41. http://dx.doi.org/10.7146/tifo.v4i2.24595.

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Den største danske organisation for islam-mission, Østerlandsmissionen i det nuværende Syrien (1898-1964), havde ved sin grundlæggelse beduin-stammerne i Qualamoun-distriktet nord for Damaskus som sit vigtigste indsatsområde. Disse stammer blev fremstillet som modstykke til den 'officielle' islam, som missionærerne anså for at være restriktiv og undertrykkende. Heroverfor stod beduinerne som indbegrebet af orientalsk moral og ædelhed. I praksis opgav de danske missionærer i løbet af få år at nå beduinerne. Men indtil da var beduinerne løbende genstand for en konceptualisering, hvor missionærer

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Grozea, Lucian. "Gods and Idols. Representations and Symbolizations of the Divinity in Religions of Ancient Israel. Aniconism – The Non-figural Presence (IIb/1)." SAECULUM 57, no. 1 (2024): 75–84. http://dx.doi.org/10.2478/saec-2024-0006.

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Abstract The following article represents the former section of a larger study regarding religious aniconism practiced in Ancient Israel. The aniconic movement is an alternative to the iconographic expression of divinity. Aniconism understands the configuration of the divine in a symbolic and abstract way, apart from the anthropomorphic and the theriomorphic representation. In this sense, the props used were stone and wood, especially unwrought, in their crude form, so that later, thanks to his insatiable aesthetic appetite, man could manufacture finished pillars, ornate columns, seals, chario

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Ünal, Ahmet. "A Hittite treaty tablet from Oylum Höyük in southeastern Turkey and the location of Ḫaššu(wa)". Anatolian Studies 65 (2015): 19–34. http://dx.doi.org/10.1017/s0066154615000058.

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AbstractIn the summer of 2012 Oylum Höyük yielded its first Hittite cuneiform tablet and thus joined five other Hittite tabletyielding sites in southeastern Anatolia and northern Syria. The tablet was probably removed from a nearby Hittite imperial-period monumental building, which seems to have been the Hittites’ administrative centre at Oylum, and incorporated into Iron Age debris. The wording of the text, in its preserved parts, shares traits with Hittite state treaties. It also has striking similarities with Hittite instruction texts, due to the generic affinities between these two genres.

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Archi, Alfonso. "A Seal Impression from el-Qiṭār/Til-Abnu (Syria)". Anatolian Studies 43 (грудень 1993): 203–6. http://dx.doi.org/10.2307/3642975.

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The seal rolled on the six sides of the envelope containing a legal document found at el-Qiṭār (Pls. XXXV–XXXVI), on the west bank of the Euphrates some 33 km. downstream from Tell Ahmar, has its best parallels in the imprints of the Hittite seals from Ugarit and Emar of the thirteenth century B.C.The scene is framed above and below by a border à guilloche. To the left is the Weather-god, standing on two triangles representing mountains, which do not seem to be marked with a scale pattern as in Yaz. 64.The god wears a beard and his hair falls in a long pigtail down his back to his waist. He is

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Utomo, Fendi. "Teologi Islam: Argumen Alexander Treiger tentang 'Ilmu Kalam." Aqlania 14, no. 1 (2023): 69–84. http://dx.doi.org/10.32678/aqlania.v14i1.8164.

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This article examines the ideas of Alexander Treiger in conceptualizing the origins of Kalam in the debate culture of Late Antiquity. Treieger's ideas refer to Michael Cook and Jack Tannous who argue that the Kalām style of argument originates from Christological debates which are then absorbed into Muslim practice through the mediation of Arab Christian circles in Syria and Iraq. Treiger reviews the Science of Kalam on ontological historical aspects and terminological debates, which are rarely highlighted by Muslim scholars. From the results of the analysis of what was studied by Treiger, it

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Bondzev, Asen. "Stages of Ancient Israelite Religion: From Polytheism to Monotheism." Open Journal for Anthropological Studies 8, no. 1 (2024): 21–32. http://dx.doi.org/10.32591/coas.ojas.0801.02021b.

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In the past scholars traced monotheism to the time of Moses, around 1200 BC. But in the last decades that date changed to 7th-6th century BC. Further, the discovery of the Ugaritic texts in 1928 on the north coast of Syria has helped historians of religion to notice the development of Israelite religion from a polytheistic Canaanite stratum to monotheistic Yahwism. Through examining biblical and extra-biblical texts, archaeological material, and inscriptions, this study traces the religious similarities of the Israelite and Canaanite culture. Genesis 49, Psalm 82 and Deuteronomy 32:8-9 are tho

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Kindl, Eva-Martina. "A Change of Perspective." European Judaism 58, no. 1 (2025): 24–33. https://doi.org/10.3167/ej.2025.580104.

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Abstract The understanding of the Book of Job and its main character depends on the translation of Job 42:6. Tradition, based on the Vulgate translation as well as a negatively coloured image of human beings, lets Job withdraw and repent his words after his encounter with God in the whirlwind. Considering the ancient Syriac translation, among other things, J.P. Fokkelman, former lecturer in Semitic languages at Leiden University, The Netherlands, offers a translation of Job 42:6 that points in another direction of understanding. Based on Fokkelman's translation, theoretical insights of the Dut

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Denker, Ahmet. "Rebuilding Palmyra virtually: recreation of its former glory in digital space." Virtual Archaeology Review 8, no. 17 (2017): 20. http://dx.doi.org/10.4995/var.2017.5963.

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<p class="VARAbstract">This paper addresses the role of the digital tools and methods in the preservation of cultural heritage. As the destruction of Palmyra made international headlines, digital tools emerged as a key tool to fight back against the total deletion of the heritage site from memories. Palmyra in Syria had been, with its Corinthian colonnades, theatre and splendidly built temples to ancient gods, source of inspiration and imagination for Western architecture. In this paper, the aim is reviving the lost reality of Palmyra by digitally reconstructing its “ghost images” from r

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Archer, George. "The Hellhound of the Qur'an: A Dog at the Gate of the Underworld." Journal of Qur'anic Studies 18, no. 3 (2016): 1–33. http://dx.doi.org/10.3366/jqs.2016.0248.

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Q. 18:9–26 tells the story of the ‘Sleepers of Ephesus’/‘Companions of the Cave’. Unique to this version of the legend, the Qur'an mentions the presence of a dog alongside the Sleepers: this dog has long been understood as the Sleepers' pet, yet it can be read as much more than this. Many other sources of the Sleepers' legend equate the mysterious sleeping figures to the sleeping dead awaiting resurrection, and the Qur'an offers many clues that its account of the Sleepers' story serves as a warning against the worship of the dead, as this confuses God's signs with the divine reality that sends

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Kloska, Maria Monika. "Dziecięca ikonografia księżniczek Okresu Amarneńskiego." Folia Praehistorica Posnaniensia 22 (July 31, 2018): 85–110. http://dx.doi.org/10.14746/fpp.2017.22.05.

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This article explains the characteristic style of princesses representations in Amarna Period art. This high essential aspect (in literally way) shows full of love relations between family members from Akhetaten. Children iconography in ancient Egypt remained rather persistent, however, pictures showing Meritaten, Maketaten, Ankhesenpaaten, Neferneferuaten, Neferneferure and Setepenre stand alone not only by details, but also by scenes in which princesses have been presented. The royal daughters are often shown naked or in robes looking like delicate tied with sash in waist or under bust dress

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Lambert, W. G. "Ištar of Nineveh." Iraq 66 (2004): 35–39. http://dx.doi.org/10.1017/s0021088900001595.

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Ištar of Nineveh at first glance presents a dilemma for the researcher. While she was a most important goddess, patron of a major town in north Mesopotamia, very little is known about her. As to her importance, in Hurrian religion Teššub and Ša'uška of Nineveh were heads of the pantheon. Here she is given her Hurrian name, Ša'uška. Thus the Mitanni king Tušratta in the Amarna letter no. 23, to Amenophis III, writes that Ša'uška of Nineveh, lady of all the lands (dMÙŠ šauruni-i-na nin kur-kur gáb-bi-i-ši-na-ma), wanted to travel to Egypt and to return. She is further called “lady of heaven” (ni

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Dr., Souaad Muhammad Abbas, та Jabeen Malik Saira. "مسلمانوں کی سائنسی علوم کے ارتقاء میں خدمات". Al-Misbah Research Journal 02, № 03 (2022): 74–89. https://doi.org/10.5281/zenodo.7111230.

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<em>Medicine is a science that every human being needs. In ancient times the methods of treatment were different in countries. That is why this knowledge was present in every nation in one form or another but historians state that it was founded by the Chaldeans in Babylon and then spread to all other nations. At that time most diseases were cured by witch craft and Gods as in Greece, Arabia and India, But the Chaldeans were the first people to find a cure for diseases through medicine. </em> <em>The first step towards the art of medicine in the Islamic era was during the time of the Abbasid C

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Gorea, Maria. "From the Aramaic raḥmānāʾ to raḥmānān and al-raḥmān". Millennium 20, № 1 (2023): 91–106. http://dx.doi.org/10.1515/mill-2023-0006.

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Abstract The oldest record of the notion of “mercy”, raḥmān, in Aramaic is known from a bilingual text in which the word is the translation of the Akkadian rēmēnû. The latter is used in Mesopotamian onomastics, hymns and prayers, which delivered the oldest formulae of calls for the mercy of gods, especially in a recurrent expression: “the merciful god, that is good to pray,” translated verbatim in the Aramaic text of the statue of Tell Fekheryeh. Almost a thousand years later, the same wording has been inherited unchanged in Palmyrene Aramaic. Nevertheless, the Palmyrene interest on the divine

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Abdul Gani Jamora Nasution, Alfiah Khairani, Alliyah Putri, Muliana Fitri Lingga, and Salsabila Saragih. "MENGENAL KEADAAN ALAM, KEADAAN SOSIAL, DAN KEBUDAYAAN MASYARAKAT ARAB SEBELUM ISLAM DI BUKU SKI DI MI." JOURNAL OF ADMINISTRATIVE AND SOCIAL SCIENCE 4, no. 1 (2023): 172–82. http://dx.doi.org/10.55606/jass.v4i1.138.

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Arab society before Islam was a society that lived in the Jahiliyah era. Jahiliyyah which means ignorance and in Islamic law Jahiliyyah means "ignorance of divine guidance" or "condition of ignorance of God's guidance". This paper aims to get to know the natural conditions, social conditions and culture of Arab society before Islam. The results of the study: The Arabian Peninsula is a desert region located in the southwestern part of Asia. The Arabian Peninsula was a strategic area on ancient world maps, when the Australian and American continents were unknown to people, because it was located

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Nikitin, Viktor V. "The Role of the Migration Crisis in Contemporary Slovak Politics (2016–2018)." Slavic World in the Third Millennium 14, no. 1-2 (2019): 110–24. http://dx.doi.org/10.31168/2412-6446.2019.14.1-2.7.

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The migration crisis had a significant impact on the EU countries, and Slovakia is no exception. By a closer look at the Slovak documentary base, this field could be divided into several segments of its influence: foreign policy, internal security, macroeconomic policy, and internal political struggle. This whole complex of sources is forming a single line of conduct of the Slovak executive power in the field of the migration policy in Slovakia, which, however, has a number of negative features and quite a lot of opponents. As the rule, these opponents are from the oppositional parliamentary f

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