Greek myth and the Bible
Cover -- Half Title -- Series Information -- Title Page -- Copyright Page -- Table of contents -- Acknowledgments -- Introduction -- The Hittites and the Ahhiyawa -- The Philistines -- Javan -- Israelite scribal culture -- Divine translatability -- Epic poetry and the Hebrew Bible -- Agamemnon in th...
| Main Author: | |
|---|---|
| Format: | Electronic Book |
| Language: | English |
| Subito Delivery Service: | Order now. |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Milton
Routledge
2018
|
| In: | Year: 2018 |
| Reviews: | What Counts as Proof of Cross-Cultural Influence? : [Rezension von: Louden, Bruce, 1954-, Greek myth and the Bible] (2020) (Baratz, Amit)
|
| Series/Journal: | Routledge Monographs in Classical Studies
|
| Standardized Subjects / Keyword chains: | B
Bible
/ Greece (Antiquity)
/ Intertextuality
/ Mythology
B Greece (Antiquity) / Mythology / Bible / Intertextuality |
| IxTheo Classification: | HA Bible |
| Online Access: |
Volltext (Aggregator) |
| Parallel Edition: | Non-electronic
|
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| 520 | |a Cover -- Half Title -- Series Information -- Title Page -- Copyright Page -- Table of contents -- Acknowledgments -- Introduction -- The Hittites and the Ahhiyawa -- The Philistines -- Javan -- Israelite scribal culture -- Divine translatability -- Epic poetry and the Hebrew Bible -- Agamemnon in the Hebrew Bible -- Greek myth and the New Testament -- Notes -- Part I The Hebrew Bible -- 1 Iapetos and Japheth Hesiod's Theogony, Iliad 15.187-93, and Genesis 9-10 -- The names Iapetos and Japheth, and the sequence of the Sons -- Castration of the father -- Ion and Javan -- Noah's divine attributes -- Threefold division of the cosmos -- Harvest, wine, and castration -- Noah and Zeus -- Notes -- 2 Euripides' Ion and the Genesis patriarchs -- The miraculous birth -- The patriarch's significant name -- The patriarch's divine promise -- Ion and Isaac: attempted murder/human sacrifice by the parent -- The angel and Hagar -- Xuthus and Isaac in Genesis 27: the deceived father -- Ion and Joseph: the patriarch as romance protagonist -- Notes -- 3 Jason, Hera, Medea, and Aietes -- Jacob, Rebecca, Rachel, and Laban Argonautic myth and Genesis 27-33 -- The dispute over inheritance -- The young male protagonist is morally ambiguous -- An authoritative female directs his journey to the east -- Hera in Iliad 19.96-133 and Rebecca in Genesis 27 -- God(s) appear(s) in theophany to the hero -- The heroes establish cultic etiologies, especially as to why something is not eaten -- The malevolent father-in-law imposes a series of labors on the hero -- The bride employs magic and uses the mandrake root -- The hero executes his labors aided by magic -- The father-in-law reneges on the terms of the labors -- The bride steals her father's sacred article (the Fleece, household gods) -- The hero sneaks off in the night with his wife, his entourage, and the sacred article | ||
| 520 | |a the father-in-law pursues with a band -- The fathers-in-laws' bands overtake them and negotiate a settlement -- Notes -- 4 Euripides' Hecuba and Jael (Judg 4-5) -- Both narratives are set in the larger context of each culture's most heroic war saga, immediately after a main battle ... -- The myths begin with a prophecy by another character, Polydorus, Deborah -- Deborah and the chorus are associated with a sacred, oracular palm tree -- Hecuba and Jael, though on the opposite side from those victorious in the war, form a temporary alliance with the victors -- Both women are associated with an animal -- Each woman enters into an agreement with the general of the victorious people (Agamemnon, Barak) -- Each woman invites her intended victim into her tent, under false pretenses -- Polymestor and Sisera reason they will be safe in her tent because no other men are present -- The women simulate a maternal air to allay any suspicions from their intended victims -- A woven item (robe or blanket) figures in how the women put their victims off guard -- Inside their tents, the women incapacitate their enemy, striking him in the head with a sharp implement used in daily life -- In assaulting him, after inviting him into their tents, both women violate the sanctity of hospitality -- The slaying of Polymestor's sons corresponds to the slaughter of Sisera's troops -- Both women take credit for incapacitating their opponent before the commanding general of the victors (who has no part ... -- Each woman gives her name in memorial to a feature of the local landscape -- Notes -- Part II New Testament -- 5 The oath that cannot be taken back Ovid's Metamorphoses 1.751-2.400, Mark 6, and Matthew 14 (cf. Iliad 19 -- Gen 27) -- The child of a regal father brings about a confrontational meeting with him -- The child is much closer to its mother than its father | ||
| 520 | |a The child's high-status mother encourages the child to make a demand of its father -- The father is surrounded by a throng of important individuals -- In his regal setting, the father proclaims his reckless oath to his rash child -- However, on hearing his child's request, he grieves, regretting his sworn oath -- The child's request causes a death and violates the laws or boundaries of mortal existence -- The father knowingly enables a tragic act -- horrible consequences result -- Each account provides a larger etiology for related events -- The corpse is retrieved and given burial rituals by nonfamily members -- Part of the corpse is handed over to the child's mother -- Notes -- 6 Luke 24 and Homer Odyssey 3, Iliad 24, and postponed recognition -- Positive theoxeny -- Hermes with Priam in Iliad 24 -- Postponed recognition -- Notes -- 7 Euripides' Alcestis and John's Lazarus (John 11:1-44, 12:1-8) -- Jesus and Heracles are both linked by friendship and hospitality to the mortal they will bring back from death -- But both Heracles and Christ have closer ties to a relative of the mortal who is to be saved -- Each myth contains an earlier prediction that the hero will bring the mortal back from death (Alcestis 68-70 -- John 11:11, ... -- Both episodes are set in the context of the hero's larger struggle and calling as the special Son of God -- The house to which they come is overcome by mourners and mourning -- Both initially fail to respond or do so with such incongruous leisure that others misunderstand them -- A family member criticizes the hero, complaining that he is responsible for the death, that he allowed him or her to die -- Heracles and Christ are both deeply moved immediately before they intervene to save the mortal who has died -- Each asks where the deceased has been buried and proceeds directly to the place of burial | ||
| 520 | |a Both narratives climax in the Son of God's resurrection of the deceased: Alcestis and Lazarus -- The resurrected mortal remains silent with a shrouded face -- Heracles' and Jesus' restoration of the mortal points to their own coming translation to divine status -- Notes -- 8 Hesiod's Theogony and the Book of Revelation 4, 12, and 19-20 -- In an introductory scene, the narrator interacts with some of the immortal characters (Theogony 20-34 -- Rev 1:1, 4:1 and ff.) -- A heavenly choir ceaselessly hymns the praises of the Heavenly Father (Theogony 1-115 -- Rev 4:8-9) -- Both heavenly choirs are depicted with a similar formula denoting divine knowledge -- An immortal being waits to devour the immortal offspring of a "goddess" (Theogony 459-66 -- Rev 12:4-5) -- The "goddess" safely gives birth, taking refuge in a place prepared for her -- The special child, who is to rule over all, is whisked away to safety -- He is immediately handed over to another immortal -- A war breaks out in heaven between two groups of immortals (Theogony 617-735 -- Rev 12:7-9) -- The defeated group of immortals is imprisoned in the underworld (Theogony 722-819 -- Rev 12:9, 19:20, 20:1-3, 10, 14) -- A multiheaded dragon that wants to rule the cosmos is defeated, imprisoned in the underworld (Theogony 820-80 -- Rev ... -- The dragon is part of a thematically related series of monsters -- Even after defeat he continues to harass mortals -- In his final defeat, the chief god overcomes him with superior firepower -- Notes -- 9 Ovid's Palace of the Sun (Metamorphoses 2.1-30) and Revelation 4 -- Phaethon and John ascend to the throne room (2.19-20 -- 4:1) -- In both settings a typical ecphrasis now unfolds -- The one seated on the throne (2.21 -- 4:2) -- I s surrounded by brightness (2.22-23 -- 4:3) -- He is wearing a purple robe, gleaming with emeralds | ||
| 520 | |a Among the many divine attendants is a group of 24 heavenly beings (2.25-26 -- 4:4) -- Also among the divine attendants is a group of seven (2.25 -- 4:5) -- A special group of four receives the longest description and closest focus, and serves a climactic function (2.27-30 -- 4:6-8) -- Notes -- 10 Retrospective prophecy and the vision in Aeneid 6, Ovid, and Revelation -- The vision in the Aeneid -- Retrospective prophecy (vaticinia ex eventu) -- The vision and retrospective prophecy in Revelation -- Notes -- Conclusion -- Notes -- Bibliography -- Index | ||
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