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This interpretation has the advantage of supplying the masculine antecedent presupposed in the following clause (teSliqiito ... b6: exactly the same idiom occurs in Gen three: 16). But you'll find troubles. for instance, just one would hope the antecedent being the tenor with the metaphor UIOUii't, 'sin') in lieu of the auto (r6be$). Also, the posture of lappeta~1 is odd if in truth it means 'in get more info the door/opening [of a tentl'. On this interpretation it need to more than likely arrive immediately after ~w ii't r6bc$. Yet, if 1 accepts the MT studying, the hapax legomelloll r6be$ could seek advice from a rcibi$lI demon, instigating Cain to dedicate murder. The truth that this demon is claimed to lurk "on the (tent?)-opening" matches with the character in the rilbi$lI, namely to lurk in normal destinations to spring his ambush. However, the Akkadian sources portray the riibi£1I a.~ a getting that attacks its victims, not a~ one which tempts them to commit sin.

Of the numerous etymological explanations which have been proposed for your title Apol1o (WERNICKE 1896:two-3: NILSSON 1955:555559; FAUTH 1975:441-442) none has discovered common acceptance. nonetheless, pursuing a recommendation by HARRISO:-; (1927), BURKERT has once again identified that there is a shut connection with the identify in the thirty day period Apel/llios plus the establishment in the llpel/lli (BURKERT 1975). In epic literature and at Delos and Delphi the god's identify is often spel1ed Apol/ m. during the Doric dialect we find Ap£,I/ m and on Cyprus ApeHon, in Thessaly ApIOlIll. in the beginning with the current period the shape Apol/ m experienced Virtually fully superseded the Doric sort ApeI/o", although the latter was definitely the older one particular: the spelling with 0 has to be taken to be a secondary vocal assimilation on the ending -0". The thirty day period Apel/aios as well as apeI/ai also are present in The entire Doric location. In Delphi Apel/aios was the first thirty day period in the calendar year, through which the apel/ai were held. The apel/ai have been yearly meetings wherein tribal associations or communities purified themselves from ritual and spiritual contaminations, and where the new users of the Group, the Ephebi. were being initiated. The god Apel/lm/Apol/o" could possibly have derived his name within the llpel/ai. He was 'the areh-cphebos' (HARRISO:-': 1927:441), the tme kouros. Apollo was deemed the author of evil and ito; averter as wel1 (a), the god of purification, legislation and purchase (b) and the god

Though the -a- is problematic. since theephoric names ba..'\ed on 'Hera' Generally use an -0-. as in Herodotus and Herodikos, neycnheless it is certain that the goddess Hera is a component from the etymology of your name Hernkles. Somc have conjectured which the morpheme -kles was derived from the Gk time period kleos. 'fame'. and proposed that Herakles means 'fame of Hera'. or 'just one who became famed because of Hera'. however even though Hera is popular in the Hernkles cycles of fantasy, she is often cast during the part of his antagonist. The title Herakles is solely a

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BAAL I. The title batal is a typical Semitic noun which means 'lord, proprietor'. placed on a god it takes place about ninety periods from the OT. The LXX transcribes BoW., Vulgate Baal, plural Bow.\~ and Baalim. Though nonnally an appellative, the identify is Utilized in Ugaritic faith as the proper identify of a deity. Also from the Bible, the noun happens since the title of a certain Canaanite god. II. According to Pettinato the noun batal was originally made use of being a divine name. It is attested as a result presently in 3rd millennium texts. The mention of dba4-alx from the listing of deities from Abu ~alabikh (R. D. BIGGS, Inscription from Abu SalabikJr [OIP 99: Chicago 1974] no. eighty three v 11 no. eighty four obv. iii eight') provides the oldest evidence of Baal's worship. For the reason that Abu ~alabikh god record mentions the god amidst a prosperity of other deities, each of them referred to by its good title.

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CARMEL Hadad or Baalshamem, as well as sun-god -Helios (EtSSFELDT 1953; working day 1992). He's a comparnti\"ely young member in a long list of Semitic gods of this kind. But who was the (Canaanite) god whose 'contest' with Yahweh on Mount Cannel in enough time of Ahab is informed in I Kgs eighteen? in the midst of time many different solutions are actually specified to this dilemma. you can find scholars who see in this Baal a local numen. Other individuals are with the viewpoint that he was the Baal par excellence or Baalsharnem. the sky-god. Most Students, having said that, see With this deity the Tynan Baal who was discovered with -Melqart (Greek -Heracles). A comparison of some information in I Kgs eighteen with info recognised from the worship of the Tynan Melqart seems to suppon this conjecture. nonetheless no consensus continues to be arrived at. ALT asserted that Yahweh on Mount Cannel didn't Possess a contest \\ith a Tynan god. but with the old deity of mount Cannel itself. EISSFELDT was with the opinion which the Baal of mount Carmel was the same as the common Baalshamem.

'bailiff, Sachwalter, and many others.). The office incorporated a judicial element. it's perfectly attested in the Ur III time period, in which the riibi£u was The key Formal once the judge and was responsible for the preliminary examination at trials. A 'rabi$u from the judge' (rabi$ dayyanim) is attested at Sippar in the time of Sabium until eventually that of Samsi-iluna of Babylon. No mention from the rabi£u is found in Mesopotamian legal and administrative texts once the Old Babylonian period (OPPENHEIM 1968: 178); still the title continued in use inside the West. within the Amarna correspondence riJbi~u selected a high Pharaonic Formal to whom the neighborhood ruler was answerable. In EA 256:9 (cf. 362:sixty nine) L1J.ME~.MA~KIM is glossed by su-ki-ni (likely Canaanite

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de Rabbi Eliezer 9a). the invention of the Enoch fragments from Qumran have extra bodyweight into the perspective that there was a wide array of speculation about Enoch of which the temporary mention in Genesis is not at all the only real or simply the earliest instance. maybe the earliest evi-

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