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Hebrew language --- Semitic languages, Northwest --- Conjunctions. --- -Semitic languages, Northwest --- -Northern Central Semitic languages --- Northwest Semitic languages --- Northwestern Semitic languages --- Semitic languages, West --- Jewish language --- Jews --- Conjunctions --- Languages --- Bible. --- Dead Sea scrolls. --- Language, style. --- -Conjunctions --- Northern Central Semitic languages --- Jerusalem scrolls --- ʻAin Fashka scrolls --- Jericho scrolls --- Scrolls, Dead Sea --- Qumrân scrolls --- Rękopisy z Qumran --- Shikai bunsho --- Megilot Midbar Yehudah --- Dodezee-rollen --- Kumránské rukopisy --- Documentos de Qumrán --- Textos de Qumrán --- Rollos del Mar Muerto --- Manuscritos del Mar Muerto --- Manuscrits de la mer Morte --- Dödahavsrullarna --- Kumranin kirjoitukset --- Kuolleenmeren kirjoitukset --- Qumranhandskrifterna --- Qumranin kirjoitukset --- Qumran Caves scrolls --- Antico Testamento --- Hebrew Bible --- Hebrew Scriptures --- Kitve-ḳodesh --- Miḳra --- Old Testament --- Palaia Diathēkē --- Pentateuch, Prophets, and Hagiographa --- Sean-Tiomna --- Stary Testament --- Tanakh --- Tawrāt --- Torah, Neviʼim, Ketuvim --- Torah, Neviʼim u-Khetuvim --- Velho Testamento --- Hebrew language - Conjunctions. --- Semitic languages, Northwest - Conjunctions.

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As the Bible tells us, ancient Israel's neighbours worshipped a wide variety of Gods. It is now widely accepted that the Israelites' God, Yahweh, must have originated as among these many, before assuming the role of the one true God of monotheism. Mark Smith here seeks to discover more precisely what was meant by 'divinity' in the ancient near-East, and how these concepts apply to Yahweh. Part One of the book offers a detailed examination of the deities of ancient Ugarit, known to us from the large surviving group of relevant extra-biblical texts. In Part Two, Smith looks closely at four classic problems associated with four Ugaritic deities, and considers how they affect our understanding of Yahweh. At the end of the book he returns to the question of Israelite monotheism, seeking to discover what religious issues it addressed, and why it made sense at the time of its emergence. He argues that within the Bible, monotheism is not a separate 'stage' of religion but rather represents a kind of rhetoric reinforcing Israel's exclusive relation with its deity.

God (Judaism) --- Gods, Semitic --- God --- Monotheism --- Ugaritic literature --- 299.23 --- Semitic gods --- Semites --- 299.23 Oud-syrische godsdiensten. Ugaritische godsdienst --- Oud-syrische godsdiensten. Ugaritische godsdienst --- Pantheism --- Polytheism --- Religion --- Theism --- Trinity --- God (Christianity) --- History of doctrines --- Biblical teaching --- Relation to the Old Testament --- Bible. --- Antico Testamento --- Hebrew Bible --- Hebrew Scriptures --- Kitve-ḳodesh --- Miḳra --- Old Testament --- Palaia Diathēkē --- Pentateuch, Prophets, and Hagiographa --- Sean-Tiomna --- Stary Testament --- Tanakh --- Tawrāt --- Torah, Neviʼim, Ketuvim --- Torah, Neviʼim u-Khetuvim --- Velho Testamento --- Theology. --- Bible. Old Testament --- Theology --- Palestine --- Gods [Semitic ] --- Gods, Semitic. --- Dieu. --- Biblical teaching. --- Relation to the Old Testament. --- History of doctrines. --- Bible

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Text of the work known as The birth of the beautiful gods, in parallel columns: Ugaritic (romanized) and English (p. 18-25), with commentary and discussion in English.

Gods, Ugaritic. --- Mythology, Ugaritic. --- Autumn festivals --- Death --- Eschatology --- Intermediate state --- Festivals --- Ugaritic mythology --- Ugaritic gods --- Religious aspects. --- Ugarit (Extinct city) --- Religion. --- Gods, Ugaritic --- Mythology, Ugaritic --- Ugaritic language --- 299.23 --- 299.23 Oud-syrische godsdiensten. Ugaritische godsdienst --- Oud-syrische godsdiensten. Ugaritische godsdienst --- Religious aspects --- Birth of the beautiful gods. --- Naissance des dieux gracieux et beaux --- Shahar and Shalim

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The Idea of Nicaea in the Early Church Councils examines the role that appeals to Nicaea (both the council and its creed) played in the major councils of the mid-fifth century. It argues that the conflict between rival construals of Nicaea, and the struggle convincingly to arbitrate between them, represented a key dynamic driving--and unsettling--the conciliar activity of these decades. Mark S. Smith identifies a set of inherited assumptions concerning the role that Nicaea was expected to play in orthodox discourse--namely, that it possessed unique authority as a conciliar event, and sole sufficiency as a credal statement. The fundamental dilemma was thus how such shibboleths could be persuasively reaffirmed in the context of a dispute over Christological doctrine that the resources of the Nicene Creed were inadequate to address, and how the convening of new oecumenical councils could avoid fatally undermining Nicaea's special status. Smith examines the articulation of these contested ideas of 'Nicaea' at the councils of Ephesus I (431), Constantinople (448), Ephesus II (449), and Chalcedon (451). Particular attention is paid to the role of conciliar acta in providing carefully-shaped written contexts within which the Nicene Creed could be read and interpreted. This study proposes that the capacity of the idea of 'Nicaea' for flexible re-expression was a source of opportunity as well as a cause of strife, allowing continuity with the past to be asserted precisely through adaptation and modification, and opening up significant new paths for the articulation of credal and conciliar authority. The work thus combines a detailed historical analysis of the reception of Nicaea in the proceedings of the fifth-century councils, with an examination of the complex delineation of theological 'orthodoxy' in this period. It also reflects more widely on questions of doctrinal development and ecclesial reception in the early church.

262.4 "00/04" --- 262.5*12 --- 262.4 "00/04" Bisschoppensynodes. Bijzondere concilies--?"00/04" --- Bisschoppensynodes. Bijzondere concilies--?"00/04" --- 262.5*12 Nicea I--(325) --- Nicea I--(325)

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