Difference between revisions of "96:1 Deity Concepts Among the Semites"
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| − | 96:1.1 The early [ | + | 96:1.1 The early [https://en.wikipedia.org/wiki/Semites Semites] regarded everything as [[being]] indwelt by a [[spirit]]. There were spirits of the [[animal]] and [[vegetable]] worlds; annual spirits, the lord of [[progeny]]; spirits of [[fire]], [[water]], and [[air]]; a veritable [[pantheon]] of spirits to be [[fear]]ed and [[worshiped]]. And the teaching of [[Melchizedek]] regarding a [[Universal]] [[Creator]] never fully destroyed the [[belief]] in these subordinate [[spirits]] or [[nature]] gods. |
| − | 96:1.2 The [[progress]] of the [[Hebrews]] from [[polytheism]] through [ | + | 96:1.2 The [[progress]] of the [[Hebrews]] from [[polytheism]] through [https://en.wikipedia.org/wiki/Henotheism henotheism] to [[monotheism]] was not an unbroken and [[continuous]] [[conceptual]] [[development]]. They [[experienced]] many [[retrogressions]] in the [[evolution]] of their [[Deity]] [[concepts]], while during any one [[epoch]] there existed varying [[ideas]] of [[God]] among [[different]] [[groups]] of [https://en.wikipedia.org/wiki/Semites Semite] believers. From time to time numerous terms were applied to their [[concepts]] of [[God]], and in order to prevent [[confusion]] these various [[Deity]] titles will be defined as they pertain to the [[evolution]] of [https://en.wikipedia.org/wiki/Jewish_theology Jewish theology]: |
| − | *1. 96:1.3 ''[[Yahweh]]'' was the god of the southern [[Palestinian]] [[tribes]], who associated this [[concept]] of [[deity]] with [ | + | *1. 96:1.3 ''[[Yahweh]]'' was the god of the southern [[Palestinian]] [[tribes]], who associated this [[concept]] of [[deity]] with [https://en.wikipedia.org/wiki/Mount_Horeb Mount Horeb], the Sinai volcano. [[Yahweh]] was merely one of the hundreds and thousands of [[nature]] gods which held the [[attention]] and claimed the [[worship]] of the [https://en.wikipedia.org/wiki/Semitic Semitic] [[tribes]] and peoples. |
| − | *2. 96:1.4 ''[[El Elyon]]''. For centuries after [[Melchizedek]]'s [[sojourn]] at [[Salem]] his [[doctrine]] of [[Deity]] [[persisted]] in various versions but was generally connoted by the term [[El Elyon]], the [[Most High]] [[God]] of [[heaven]]. Many [ | + | *2. 96:1.4 ''[[El Elyon]]''. For centuries after [[Melchizedek]]'s [[sojourn]] at [[Salem]] his [[doctrine]] of [[Deity]] [[persisted]] in various versions but was generally connoted by the term [[El Elyon]], the [[Most High]] [[God]] of [[heaven]]. Many [https://en.wikipedia.org/wiki/Semites Semites], including the immediate descendants of [[Abraham]], at various times [[worshiped]] both [[Yahweh]] and [[El Elyon]]. |
| − | *3. 96:1.5 ''[[El Shaddai]]''. It is difficult to [[explain]] what ''El Shaddai'' stood for. This [[idea]] of God was a [[composite]] derived from the teachings of [ | + | *3. 96:1.5 ''[[El Shaddai]]''. It is difficult to [[explain]] what ''El Shaddai'' stood for. This [[idea]] of God was a [[composite]] derived from the teachings of [https://en.wikipedia.org/wiki/Amenemope_(author) Amenemope]'s [https://www.maat.sofiatopia.org/amen_em_apt.htm Book of Wisdom] [[modified]] by [https://en.wikipedia.org/wiki/Ikhanaton Ikhnaton]'s [[doctrine]] of [https://en.wikipedia.org/wiki/Aten Aton] and further [[influenced]] by [[Melchizedek]]'s teachings embodied in the [[concept]] of [[El Elyon]]. But as the [[concept]] of [[El Shaddai]] permeated the [[Hebrew]] [[mind]], it became thoroughly colored with the [[Yahweh]] [[beliefs]] of the [[desert]]. |
| − | 96:1.6 One of the [[dominant]] [[ideas]] of the [[religion]] of this era was the [ | + | 96:1.6 One of the [[dominant]] [[ideas]] of the [[religion]] of this era was the [https://en.wikipedia.org/wiki/Ancient_Egyptian_reliigon Egyptian] [[concept]] of [[divine]] [[Providence]], the teaching that [[material]] [[prosperity]] was a reward for serving [[El Shaddai]]. |
| − | *4. 96:1.7 ''[[El]]''. Amid all this [[confusion]] of terminology and haziness of [[concept]], many devout believers [[sincerely]] endeavored to [[worship]] all of these evolving [[ideas]] of [[divinity]], and there grew up the [[practice]] of referring to this [[composite]] [[Deity]] as [[El]]. And this term included still other of the [ | + | *4. 96:1.7 ''[[El]]''. Amid all this [[confusion]] of terminology and haziness of [[concept]], many devout believers [[sincerely]] endeavored to [[worship]] all of these evolving [[ideas]] of [[divinity]], and there grew up the [[practice]] of referring to this [[composite]] [[Deity]] as [[El]]. And this term included still other of the [https://en.wikipedia.org/wiki/Bedouin Bedouin] nature gods. |
| − | *5. 96:1.8 ''[[Elohim]]''. In [ | + | *5. 96:1.8 ''[[Elohim]]''. In [https://en.wikipedia.org/wiki/Kish Kish] and [https://en.wikipedia.org/wiki/Ur Ur] there long [[persisted]] [https://en.wikipedia.org/wiki/Sumer Sumerian-Chaldean] [[groups]] who taught a [[three]]-in-[[one]] [[God]] [[concept]] founded on the [[traditions]] of the days of [[Adam]] and [[Melchizedek]]. This [[doctrine]] was carried to [https://en.wikipedia.org/wiki/Ancient_Egypt Egypt], where this [[Trinity]] was [[worshiped]] under the name of [[Elohim]], or in the singular as ''Eloah''. The [[philosophic]] circles of [https://en.wikipedia.org/wiki/Ancient_Egyptian_Religion Egypt] and later [https://en.wikipedia.org/wiki/Library_of_Alexandria Alexandrian] [[teachers]] of Hebraic extraction taught this [[unity]] of [[pluralistic]] [[Gods]], and many of [https://en.wikipedia.org/wiki/Moses Moses]' advisers at the time of the [[exodus]] believed in this [[Trinity]]. But the concept of the trinitarian [[Elohim]] never became a real part of [[Hebrew]] [[theology]] until after they had come under the [[political]] [[influence]] of the [https://en.wikipedia.org/wiki/Ancient_Babylonia Babylonians]. |
| − | *6. 96:1.9 ''[ | + | *6. 96:1.9 ''[https://en.wikipedia.org/wiki/Names_of_God_in_Judaism Sundry names]''. The [https://en.wikipedia.org/wiki/Semites Semites] disliked to speak the name of their [[Deity]], and they therefore resorted to numerous appellations from time to time, such as: The Spirit of God, The Lord, The Angel of the Lord, The Almighty, The Holy One, The [[Most High]], Adonai, The [[Ancient of Days]], The Lord God of Israel, The [[Creator]] of [[Heaven]] and [[Earth]], Kyrios, Jah, The Lord of Hosts, and [[The Father]] in Heaven. |
| − | 96:1.10 [[Jehovah]] is a term which in recent times has been employed to designate the completed [[concept]] of [[Yahweh]] which finally evolved in the long [[Hebrew]] [[experience]]. But the name [[Jehovah]] did not come into use until [ | + | 96:1.10 [[Jehovah]] is a term which in recent times has been employed to designate the completed [[concept]] of [[Yahweh]] which finally evolved in the long [[Hebrew]] [[experience]]. But the name [[Jehovah]] did not come into use until [https://en.wikipedia.org/wiki/1500_AD fifteen hundred years after the times of Jesus]. |
| − | 96:1.11 Up to about [ | + | 96:1.11 Up to about [https://en.wikipedia.org/wiki/2000_BC 2000 B.C.], [https://en.wikipedia.org/wiki/Mount_Sinai Mount Sinai] was intermittently active as a volcano, occasional eruptions occurring as late as the time of the [[sojourn]] of the Israelites in this region. The [[fire]] and smoke, together with the thunderous detonations associated with the eruptions of this volcanic [[mountain]], all impressed and [[awed]] the [https://en.wikipedia.org/wiki/Bedouin Bedouins] of the surrounding regions and caused them greatly to fear [[Yahweh]]. This spirit of [https://en.wikipedia.org/wiki/Mount_Horeb Mount Horeb] later became the [[god]] of the [[Hebrew]] [https://en.wikipedia.org/wiki/Semites Semites], and they [[eventually]] believed him to be supreme over all other gods. |
| − | 96:1.12 The [ | + | 96:1.12 The [https://en.wikipedia.org/wiki/Canaanites Canaanites] had long [[revered]] [[Yahweh]], and although many of the [[Kenites]] believed more or less in [[El Elyon]], the supergod of the [[Salem]] [[religion]], a [[majority]] of the [https://en.wikipedia.org/wiki/Cannanites Canaanites] held loosely to the [[worship]] of the old [[tribal]] [[deities]]. They were hardly willing to abandon their [[national]] [[deities]] in favor of an international, not to say an [[interplanetary]], [[God]]. They were not [[universal]]-[[deity]] minded, and therefore these [[tribes]] continued to [[worship]] their [[tribal]] [[deities]], including [[Yahweh]] and the silver and [https://en.wikipedia.org/wiki/Golden_calf golden calves] which [[symbolized]] the [https://en.wikipedia.org/wiki/Bedouin Bedouin] herders' [[concept]] of the spirit of the [https://en.wikipedia.org/wiki/Mount_Sinai Sinai] volcano. |
| − | 96:1.13 The [ | + | 96:1.13 The [https://en.wikipedia.org/wiki/History_of_Syria Syrians], while [[worshiping]] their gods, also believed in [[Yahweh]] of the [[Hebrews]], for their [[prophets]] said to the Syrian king: "Their gods are gods of the hills; therefore they were stronger than we; but let us fight against them on the plain, and surely we shall be stronger than they."[https://nordan.daynal.org/wiki/index.php?title=First_Book_of_Kings#Chapter_20] |
| − | 96:1.14 As man advances in [[culture]], the lesser gods are subordinated to a [[supreme]] [[deity]]; the great [ | + | 96:1.14 As man advances in [[culture]], the lesser gods are subordinated to a [[supreme]] [[deity]]; the great [https://en.wikipedia.org/wiki/Jove Jove] persists only as an exclamation. The [[monotheists]] keep their subordinate gods as spirits, demons, fates, [https://en.wikipedia.org/wiki/Nereids Nereids], fairies, brownies, dwarfs, banshees, and the evil eye. The [[Hebrews]] passed through [https://en.wikipedia.org/wiki/Henotheism henotheism] and long believed in the [[existence]] of gods other than [[Yahweh]], but they increasingly held that these foreign [[deities]] were subordinate to [[Yahweh]]. They conceded the [[actuality]] of [https://en.wikipedia.org/wiki/Chemosh Chemosh], god of the [https://en.wikipedia.org/wiki/Amorites Amorites], but [[maintained]] that he was subordinate to [[Yahweh]]. |
| − | 96:1.15 The [[idea]] of [[Yahweh]] has undergone the most extensive [[development]] of all the [[mortal]] [[theories]] of [[God]]. Its [[progressive]] [[evolution]] can only be [[compared]] with the [[metamorphosis]] of the [[Buddha]] concept in [ | + | 96:1.15 The [[idea]] of [[Yahweh]] has undergone the most extensive [[development]] of all the [[mortal]] [[theories]] of [[God]]. Its [[progressive]] [[evolution]] can only be [[compared]] with the [[metamorphosis]] of the [[Buddha]] concept in [https://en.wikipedia.org/wiki/Asian_religion Asia], which in the end led to the [[concept]] of the [[Universal Absolute]] even as the [[Yahweh]] concept finally led to the [[idea]] of the [[Universal Father]]. But as a matter of historic [[fact]], it should be understood that, while the [[Jews]] thus changed their views of [[Deity]] from the tribal god of [https://en.wikipedia.org/wiki/Mount_Horeb Mount Horeb] to the loving and merciful [[Creator]] [[Father]] of later times, they did not [[change]] his name; they continued all the way along to call this evolving concept of [[Deity]], [[Yahweh]]. |
<center>[https://nordan.daynal.org/wiki/index.php?title=Paper_96 Go to Paper 96]</center> | <center>[https://nordan.daynal.org/wiki/index.php?title=Paper_96 Go to Paper 96]</center> | ||
Latest revision as of 23:38, 12 December 2020
96:1.1 The early Semites regarded everything as being indwelt by a spirit. There were spirits of the animal and vegetable worlds; annual spirits, the lord of progeny; spirits of fire, water, and air; a veritable pantheon of spirits to be feared and worshiped. And the teaching of Melchizedek regarding a Universal Creator never fully destroyed the belief in these subordinate spirits or nature gods.
96:1.2 The progress of the Hebrews from polytheism through henotheism to monotheism was not an unbroken and continuous conceptual development. They experienced many retrogressions in the evolution of their Deity concepts, while during any one epoch there existed varying ideas of God among different groups of Semite believers. From time to time numerous terms were applied to their concepts of God, and in order to prevent confusion these various Deity titles will be defined as they pertain to the evolution of Jewish theology:
- 1. 96:1.3 Yahweh was the god of the southern Palestinian tribes, who associated this concept of deity with Mount Horeb, the Sinai volcano. Yahweh was merely one of the hundreds and thousands of nature gods which held the attention and claimed the worship of the Semitic tribes and peoples.
- 2. 96:1.4 El Elyon. For centuries after Melchizedek's sojourn at Salem his doctrine of Deity persisted in various versions but was generally connoted by the term El Elyon, the Most High God of heaven. Many Semites, including the immediate descendants of Abraham, at various times worshiped both Yahweh and El Elyon.
- 3. 96:1.5 El Shaddai. It is difficult to explain what El Shaddai stood for. This idea of God was a composite derived from the teachings of Amenemope's Book of Wisdom modified by Ikhnaton's doctrine of Aton and further influenced by Melchizedek's teachings embodied in the concept of El Elyon. But as the concept of El Shaddai permeated the Hebrew mind, it became thoroughly colored with the Yahweh beliefs of the desert.
96:1.6 One of the dominant ideas of the religion of this era was the Egyptian concept of divine Providence, the teaching that material prosperity was a reward for serving El Shaddai.
- 4. 96:1.7 El. Amid all this confusion of terminology and haziness of concept, many devout believers sincerely endeavored to worship all of these evolving ideas of divinity, and there grew up the practice of referring to this composite Deity as El. And this term included still other of the Bedouin nature gods.
- 5. 96:1.8 Elohim. In Kish and Ur there long persisted Sumerian-Chaldean groups who taught a three-in-one God concept founded on the traditions of the days of Adam and Melchizedek. This doctrine was carried to Egypt, where this Trinity was worshiped under the name of Elohim, or in the singular as Eloah. The philosophic circles of Egypt and later Alexandrian teachers of Hebraic extraction taught this unity of pluralistic Gods, and many of Moses' advisers at the time of the exodus believed in this Trinity. But the concept of the trinitarian Elohim never became a real part of Hebrew theology until after they had come under the political influence of the Babylonians.
- 6. 96:1.9 Sundry names. The Semites disliked to speak the name of their Deity, and they therefore resorted to numerous appellations from time to time, such as: The Spirit of God, The Lord, The Angel of the Lord, The Almighty, The Holy One, The Most High, Adonai, The Ancient of Days, The Lord God of Israel, The Creator of Heaven and Earth, Kyrios, Jah, The Lord of Hosts, and The Father in Heaven.
96:1.10 Jehovah is a term which in recent times has been employed to designate the completed concept of Yahweh which finally evolved in the long Hebrew experience. But the name Jehovah did not come into use until fifteen hundred years after the times of Jesus.
96:1.11 Up to about 2000 B.C., Mount Sinai was intermittently active as a volcano, occasional eruptions occurring as late as the time of the sojourn of the Israelites in this region. The fire and smoke, together with the thunderous detonations associated with the eruptions of this volcanic mountain, all impressed and awed the Bedouins of the surrounding regions and caused them greatly to fear Yahweh. This spirit of Mount Horeb later became the god of the Hebrew Semites, and they eventually believed him to be supreme over all other gods.
96:1.12 The Canaanites had long revered Yahweh, and although many of the Kenites believed more or less in El Elyon, the supergod of the Salem religion, a majority of the Canaanites held loosely to the worship of the old tribal deities. They were hardly willing to abandon their national deities in favor of an international, not to say an interplanetary, God. They were not universal-deity minded, and therefore these tribes continued to worship their tribal deities, including Yahweh and the silver and golden calves which symbolized the Bedouin herders' concept of the spirit of the Sinai volcano.
96:1.13 The Syrians, while worshiping their gods, also believed in Yahweh of the Hebrews, for their prophets said to the Syrian king: "Their gods are gods of the hills; therefore they were stronger than we; but let us fight against them on the plain, and surely we shall be stronger than they."[1]
96:1.14 As man advances in culture, the lesser gods are subordinated to a supreme deity; the great Jove persists only as an exclamation. The monotheists keep their subordinate gods as spirits, demons, fates, Nereids, fairies, brownies, dwarfs, banshees, and the evil eye. The Hebrews passed through henotheism and long believed in the existence of gods other than Yahweh, but they increasingly held that these foreign deities were subordinate to Yahweh. They conceded the actuality of Chemosh, god of the Amorites, but maintained that he was subordinate to Yahweh.
96:1.15 The idea of Yahweh has undergone the most extensive development of all the mortal theories of God. Its progressive evolution can only be compared with the metamorphosis of the Buddha concept in Asia, which in the end led to the concept of the Universal Absolute even as the Yahweh concept finally led to the idea of the Universal Father. But as a matter of historic fact, it should be understood that, while the Jews thus changed their views of Deity from the tribal god of Mount Horeb to the loving and merciful Creator Father of later times, they did not change his name; they continued all the way along to call this evolving concept of Deity, Yahweh.
