He sure did.
Read the Scriptures I cited for you and see for yourself.
As well as Isaiah 9:6.
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Did you know Jesus is considered as a different god according to scripture?
- Thread starter seekandfind
- Start date
Read the Scriptures I cited for you and see for yourself.
As well as Isaiah 9:6.
IndigoChild5559
Loving God and my neighbor as myself.
You might want to edit your post -- you accidently said NEW Testament -- Isaiah is in the Old Testament.
Soapy
Son of his Father: The Heir and Prince
I think YOU should read them again. This time using holy spiritual discernment.
Soapy
Son of his Father: The Heir and Prince
I still think you should read over what you wrote and suddenly it will hit you in the face that you were making a grave error in your thinking!
Pray on it, pray for wisdom … don’t be shy, the rewards will be great for you!!
Some interesting points and some great quotes.. first with Jesus ..who always referred to "the Father" as an entity other than himself .. including when this God forsakes Jesus in the end .. in some way .. and indeed Jesus meets up with another God .. Ha Satan of Job .. the tester .. who's job is to test and gives some demonstrations of Godly powers .. lets it be known he is Chief God on Earth for the moment. Jesus passes the test .. becomes half-man half God .. like the Pharaohs .. who had similar ritual prior to deification.
but .. who is the God of Jesus .. one who is clearly not YHWH .. Jesus going a completely different direction .. following the school of Hillel.
In Hebrews were are told Jesus is a Priest forever of the Order of Melchi-Zedek .. King David is also a priest of this Order Psalm 110 .. and we can perhaps give Abe honorary membership .. as he and MelchiZedek -- Canaanite Priest King of Jerusalem .. give praise - bread and Wine to the "God Supreme" El Elyon .. the Cannanite High God El. Same fellow who is presiding over the divine council in Psalm 82 that you mention .. The text reads "Sons of the Supreme One" .. the Supreme one being El .. and we are in the Congregation of El .. one of the few times the bible uses the proper name of El ..
Zedek is the Patron God of Jerusalem at the time of Abe .. these are twin Gods of righteousness and Justice .. a good fit for a Divine Council .. these two Gods related to El Worship .. The Patron Gods of the City of Peace are Righteousness and Justice - El - Father - Creator - Wise Old Man of the Mountain - Most High .. God of the Patriarchs .. and numerous other epiphets .. is the high God over the earth at the time.
This order remains in Jerusalem until David takes the City .. the king at that time is Adoni-Zedek -- the tradition of the Priest King taking the name of the Patron God maintained for some 800 years .. the Priesthood of Zedek contiues .
but it does not end there .. as David crowns the High Priest of Jerusalem under Adonie-Zedek .. High Priest of Jerusalem .. and this priest .. whose name is Zadok - go figure - is the Priest who annoints King Solomon ..
The line of El is maintained .. not the Priesthood of YHWH .. The God of the Priesthood of Melchi-Zedek is EL .. not YHWH.
YHWH .. like Ha Satan .. is one of the 70 Sons of EL mentioned in Deut 32:8 .. and again in 32:43 (proper reading LXX or 4DeutQ) NOT - the Masoritic Text .. which deletes the other divinities" All Modern Bibles are translated from the MT .. and so will have the other divinities deleted .. except for some new revised texts which include these other divinities in the footnotes.
YHWH is one of the Sons of God .. who battle for the position of Chief God on Earth .. now that El has exited the position and resides in the Heavens .. Assur - Baal Haddad - Marduk - of course YHWH - and a host of other Gods all battle each other for supremacy.. YHWH ends up losing to Marduk .. the place where his name resides (or resided) destroyed.
but
No such "proof" exists, because of the vaste contradictions and confusion of the evolution of Gods from the polytheistic Gods and "council of Gods" of the early Pentateuch to the Monotheism after the Pentateuch was compiled after ~600 BCE. From then on Judaism became strictly monotheistic of One and only One God of Judaism. No polytheism or tritheism of the Trinity.
Quartz Hill School of Theology
Archaeology and the
B425 Ugarit and the Bible
ASSIGNMENT: Read Coogan and Gordon; then read the following lectures.1. Introduction.
The ancient Canaanite city-state of Ugarit is of utmost importance for those who study the Old Testament. The literature of the city and the theology contained therein go a very long way in helping us to understand the meaning of various Biblical passages as well as aiding us in deciphering difficult Hebrew words. Ugarit was at its political, religious and economic height around the 12th century BCE and thus its period of greatness corresponds with the entry of Israel into Canaan.
Why should people interested in the Old Testament want to know about this city and its inhabitants? Simply because when we listen to their voices we hear echoes of the Old Testament itself. Several of the Psalms were simply adapted from Ugaritic sources; the story of the flood has a near mirror image in Ugaritic literature; and the language of the Bible is greatly illuminated by the language of Ugarit. For instance, look at M. Dahood s brilliant commentary on the Psalms in the Anchor Bible series for the necessity of Ugaritic for accurate Biblical exegesis. (N.B., for a more thorough discussion of the language of Ugarit, the student is advised to take the course titled Ugaritic Grammar offered by this institution).
In short, when one has well in hand the literature and theology of Ugarit, one is well on the way to being able to comprehend some of the most important ideas contained in the Old Testament. For this reason it is worthwhile that we pursue this topic.
2. The Discovery of Ugarit and the Ugaritic Texts.
In 1928 a group of French archaeologists journeyed with 7 camels, one donkey, and some burden bearers towards the tel known as Ras Shamra. After a week at the site they discovered a cemetery 150 meters from the Mediterranean Sea. In the graves they discovered Egyptian and Phoenician artwork and alabaster. They also found some Mycenean and Cypriot materials.
After the discovery of the cemetery they found a city and a royal palace about 1000 meters from the sea on a tel 18 meters high. The tel was called by the locals Ras Shamra which means fennel hill . There also Egyptian artifacts were discovered and dated to the 2nd millennium BCE.
The greatest discovery made at the site was a collection of tablets carved with (a then) unknown cuneiform script. In 1932 the identification of the site was made when some of the tablets were deciphered; the city was the ancient and famous site of Ugarit.
Ugarit experienced a very long history. A city was built on the site in the Neolithic period around 6000 BCE. The oldest written evidence of the city is found in some texts from the nearby city of Ebla written around 1800 BCE. At that time both Ebla and Ugarit were under Egyptian hegemony, which shows that the long arm of Egypt extended all along the west coast of the Mediterranean Sea (for Ugarit is located in modern day Syria roughly dead east of the NE coast of Cyprus on the coast of Syria). The population of Ugarit at that time was roughly 7635 people. The city of Ugarit continued to be dominated by the Egyptians through 1400 BCE.
All of the tablets found at Ugarit were written in the last period of its life (around 1300- 1200 BCE). The kings of this last and greatest period were:
| 1349 | Ammittamru I |
| 1325 | Niqmaddu II |
| 1315 | Arhalba |
| 1291 | Niqmepa 2 |
| 1236 | Ammitt |
| 1193 | Niqmaddu III |
| 1185 | Ammurapi |
In the period 1200 - 1180 the city steeply declined and then mysteriously came to an end.
The texts which were discovered at Ugarit aroused interest because of their international flavor. That is, the texts were written in one of four languages; Sumerian, Akkadian, Hurritic and Ugaritic. The tablets were found in the royal palace, the house of the High Priest, and some private houses of evidently leading citizens.
These texts, as mentioned above, are very important for Old Testament study. The Ugaritic literature demonstrates that Israel and Ugarit shared a common literary heritage and a common linguistic lineage. They are, in short, related languages and literatures. We can thus learn very much about the one from the other. Our knowledge of the religion of Ancient Syria-Palestine and Canaan has been greatly increased by the Ugaritic materials and their significance cannot be overlooked. We have here, as it were, an open window on the culture and religion of Israel in its earliest period.
3. From the Literature of Ugarit to the Literature of the Bible.
The style of writing discovered at Ugarit is known as alphabetic cuneiform. This is a unique blending of an alphabetic script (like Hebrew) and cuneiform (like Akkadian); thus it is a unique blending of two styles of writing. Most likely it came into being as cuneiform was passing from the scene and alphabetic scripts were making their rise. Ugaritic is thus a bridge from one to the other and very important in itself for the development of both.
One of the most, if perhaps not the most, important aspect of Ugaritic studies is the assistance it gives in correctly translating difficult Hebrew words and passages in the Old Testament. As a language develops the meaning of words changes or their meaning is lost altogether. This is also true of the Biblical text. But after the discovery of the Ugaritic texts we gained new information concerning the meaning of archaic words in the Hebrew text.
One example of this is found in Proverbs 26:23. In the Hebrew text כֶּ֣סֶף סִ֭יגִים "silver lips" is divided just as it is here. This has caused commentators quite a bit of confusion over the centuries, for what does "silver lips" mean? The discovery of the Ugaritic texts has helped us to understand that the word was divided incorrectly by the Hebrew scribe (who was as unfamiliar as we are with what the words were supposed to mean). Instead of the two words above, the Ugaritic texts lead us to divide the two words as כספסיגים which means "like silver". This makes eminently more sense in context than the word mistakenly divided by the Hebrew scribe who was unfamiliar with the second word; so he divided into two words which he did know even though it made no sense.
Another example occurs in Ps 89:20. Here the word עָזַר is usually translated "help" but the Ugaritic word gzr means "young man" and if Psalm 89:20 is translated this way it is clearly more meaningful.
Besides single words being illuminated by the Ugaritic texts, entire ideas or complexes of ideas have parallels in the literature. For example, in Proverbs 9:1-18 wisdom and folly are personified as women. This means that when the Hebrew wisdom teacher instructed his students on these matters, he was drawing on material that was commonly known in the Canaanite environment (for Ugarit was Canaanite). In point of fact, KTU 1,7 VI 2-45 is nearly identical to Proverbs 9:1ff. (The abbreviation KTU stands for Keilalphabetische Texte aus Ugarit , the standard collection of this material. The numbers are what we might call the chapter and verse). KTU 1.114:2-4 says:
Read on for whole text.
Mark S. Smith
https://doi.org/10.1093/oxfordhb/9780199783335.013.003
Pages
43–56
- Published:
01 July 2014
AnnotateAbstract
The Canaanite backgrounds of the Psalms emerged as an important topic of biblical research after the 1930s following the discovery of texts at the site of Late Bronze Age Ugarit (modern Ras Shamra) in Syria. Scholars have identified many similarities between the Ugaritic texts and the Hebrew Bible, including the Psalms, leading to speculation that these corpora belonged to the same larger cultural milieu. As a result, the Bible’s emphasis on the foreignness of the Canaanites and other peoples, such as the Amorites and the Hittites, appears to be a polemic against Israelites who fail to conform to monotheistic worship of Yahweh, rather than against a foreign culture or society. This article examines the Psalms’ Canaanite backgrounds as represented mainly by the Ugaritic texts, first by discussing the relationship between Ugarit and Canaan. It then looks at poetic style, various literary genres or types, and type-scenes. It also considers the hymnic motif of praising the divine name for the Ugaritic texts and the Psalter, with reference to Psalm 29 which shows a strong “Canaanite background”.
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