Dripping Dry

Cassuto, David N.

doi:10.3998/mpub.11450

Cited by 10 publications

(3 citation statements)

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“…Abram left Haran at 75, had Isaac born to him at 100 (75 + 25), and died at 175 (75 + 25 + 75). 22 One could notice that the lives of Terah and Abraham resemble each other in part. Terah had Abram born to him when he was 70, he left to Canaan at 140 (70 + 75), and died at 205 (70 + 75 + 60).…”

Section: Terah's Genealogymentioning

confidence: 97%

Interpreting the Call of Abram: Between Scylla and Carybdis

Tatu

2013

Transformation: An International Journal of Holistic Mission St

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Far from being straightforward, as Jewish and Christian tradition might suggest, Abram's call raises questions about the exact time it took place and was followed up. After surveying the solutions suggested so far, the current article looks into various evidence offered in the text to deliberate on this matter: Abram's birth in relation to Terah's genealogy, Abram's family in relation to Terah's death, the form of the 'calling' verb, the country Abram departed from, and the narrative art of the literary piece. We reached the conclusion that God called Abram to leave Ur in order to travel to Canaan, and he did that before Terah's death, although he stopped on the way in Haran for a while. Abram's example provides a model to obey God's highest call over any other human duty and responsibility.

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Section: Terah's Genealogymentioning

confidence: 97%

Interpreting the Call of Abram: Between Scylla and Carybdis

Tatu

2013

Transformation: An International Journal of Holistic Mission St

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“…Such was an Ugaritic tradition according to which the god, El, had relations with mortal woman and so were born to them Shachar and Shalem, who themselves became gods. 6 Likewise, in the Greek mythological tradition we find a relevant story in the birth of Heracles, son of Zeus, father of the gods. Zeus arrived to Thebes when Heracles's mother, Alcmene, was alone (her husband, Amphytrion, was away on a military expedition), and, disguising himself as Amphytrion, entered her bed, had relations with her, and departed.…”

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confidence: 99%

The strange biography of Samson

Zakovitch

2003

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The biblical story of the life of Samson hides much from the reader&&the Book of Judges has deleted from the story elements that were deemed improper for the book’s placement among the Holy Scriptures. In this article, the author shows how the Bible transforms Samson from a mythological hero, the son of a god, to a mere mortal whose extraordinary strength came through the spirit of God that rested with him so long as he kept his Nazirite vows. The biblical storyteller could not prevent the story of Samson from entering into the biblical corpus since it was a tale of tremendous popularity. He thus told it in such a way as to bring it closer to his monotheistic beliefs and world-view. In its ‘biblical’ form the story does not bring honor to the figure of Samson, and so his placement as the last of the judges in the Book of Judges prepares the reader for the establishment of the institution of kingship, in the Book of Samuel.

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“…-"anjos" 452 -"seres sobrenaturais" 453 -"seres divinos, celestes, sobre-humanos" 454 -"deuses" 455 -"semideuses" ou "seres pertencentes à categoria de 'ĕ•lō•hîm" 456 -"seres divinos, hostes angelicais, comitiva divina" 457 -"anjos vulgares, demônios ou anjos destrutivos" 458 -"seres celestes" ou "monstros" 459 Em diversas passagens da Bíblia Hebraica, além da contada em -"filhas dos homens" 460 -"mulheres humanas" 461 -"mulheres" 462 -"mulheres mortais" 463 -"descendentes de Caim" 464 -"mulheres que foram criadas de uma maneira indireta" 465 -"filhas das classes mais baixas da sociedade" 466 -"filhas humanas " -"gigantes" 469…”

Section: As Dez Primeiras Gerações Pós-diluvianasde Sem a Abrahãounclassified

Os 120 anos da vida do homem: uma análise contextual

Hubner¹

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Há também uma forte relação entre o número cento e vinte e sua subdivisão em três partes ou grupos de quarenta elementos cada. O número três representa plenitude 12 , ordem 13 , estabilidade e equilíbrio 14 , harmonia 15 , bondade 16 , santidade e perfeição 17 ; o número quarenta, por sua vez, 5 Philo (1894, Questions and Answers on Genesis I, p. 28778-28805) chama o número 120 de "múltipla prerrogativa de honra", devido ao fato de que este número pode ser dividido em tantas partes inteiras. Podemos perceber a importância de se ter um grande número de divisores: tanto o círculo de 360 graus como a hora de 60 minutos e 60 segundos podem ser divididos em muitas partes não-fracionárias, facilitando assim qualquer cálculo; como exemplo, se utilizássemos o número 100 para horas ou minutos, no lugar do número 60, teríamos resultados fracionados, como por exemplo, 1/3 de 100 minutos são 33,33 minutos. 6 Segundo o conceito de Pitágoras, número perfeito é aquele cuja soma dos divisores resulta nele mesmo. Como exemplo, o número 6 pode ser dividido em 1, 2 ou 3 partes, e a soma destes algarismos é o próprio 6, ou seja, 1+2+3 = 6. Número superperfeito ou superabundante é aquele número no qual a soma de suas partes ultrapassa o número.

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Dripping Dry

Cited by 10 publications

References 0 publications

Interpreting the Call of Abram: Between Scylla and Carybdis

Interpreting the Call of Abram: Between Scylla and Carybdis

The strange biography of Samson

Os 120 anos da vida do homem: uma análise contextual

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