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The Neo-Babylonian Empire under the rule of Nebuchadnezzar II occupied the Kingdom of Judah between 597–586 BCE and destroyed the First Temple in Jerusalem. [3] According to the Hebrew Bible, the last king of Judah, Zedekiah, was forced to watch his sons put to death, then his own eyes were put out and he was exiled to Babylon (2 Kings 25).
At various times, a single god in Babylonian cities was assigned a primary "special duty" for each city, such as being "the god of earth and the air" or "the god of the sky", and seen as the god with the most influence in that city by far. [6]
In this narrative, it is possible that some words were deliberately used in multiples of seven in the flood pericope (Gen. 6:9-917). For example, God converses seven times with Noah. The Hebrew word for "flesh" appears fourteen times (7 x 2), "water" is mentioned twenty one times, and "Noah" is mentioned thirty-five times.
Isaiah reaffirms that the Jews are indeed the chosen people of God in chapter 44 and that Yahweh is the only God for the Jews, as he will show his power over the gods of Babylon in due time in chapter 46.
Most are simply spelling differences, usually concerning Hebrew letters of similar appearance; [23] the use of more matres lectionis (symbols indicating vowels) in the Samaritan Pentateuch, compared with the Masoretic; [22] different placement of words in a sentence; [24] and the replacement of some verbal constructions with equivalent ones. [25]
Elah (Hebrew: אֱלָה, romanized: ʾelāh, pl. Elim or Elohim; Imperial Aramaic: אלהא) is the Aramaic word for God and the absolute singular form of אלהא, ʾilāhā. The origin of the word is from Proto-Semitic *ʔil and is thus cognate to the Hebrew, Arabic, Akkadian, and other Semitic languages' words for god.
The qlippoth are first mentioned in the Zohar, where they are described as being created by God to function as a nutshell for holiness. [3] The text subsequently relays an esoteric interpretation of the text of Genesis creation narrative in Genesis 1:14, which describes God creating the moon and sun to act as "luminaries" in the sky.
This book provides an in-depth analysis of the religious system of ancient Babylon, researching its intricate connection with the mythology that shaped the Babylonians' understanding of their world. [2] It examines the psychism and thought processes of the Babylonian people, covering the main beliefs that were central to their lives and culture.