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Two different models of the process of creation existed in ancient Israel. [15] In the "logos" (speech) model, God speaks and shapes unresisting dormant matter into effective existence and order (Psalm 33: "By the word of YHWH the heavens were made, and by the breath of his mouth all their hosts; he gathers up the waters like a mound, stores the Deep in vaults"); in the second, or "agon ...
In the Bible, Malachi 4:2 mentions the "Sun of Righteousness" (sometimes translated as the "Sun of Justice"), [15] [16] which some Christians have interpreted as a reference to the Messiah . [17] In ancient Roman culture, Sunday was the day of the sun god. In paganism, the Sun was a source of life, giving warmth and illumination.
Surya, the Sun god, rides across the sky in a horse-drawn chariot à la Helios and Sol. Aruna, charioteer of Surya, god of the morning Sun. Aryaman, god of the midday Sun. Savitr, god of the twilight Sun, also known as sunrise and sunset. Mitra, often associated with the Sun. Mihir, meaning Sun. Tapati, Sun goddess.
According to the ethnographer Arthur Hocart, the cult of the Sun comes to the fore in cultures where the role of the "sacred king" is increasing. In Sumerian-Akkadian mythology, the sun god Shamash is still inferior in importance to the moon god, but is already becoming one of the most revered deities. Solar cults play an important role in ...
In the Septuagint, Psalms 145 to 148 are given the title "of Haggai and Zechariah". [4] This psalm takes in all of God's creations, from the heights of the heavens, including the angels, the stars, and the sun and moon, down to the earth, the birds and insects, and the inhabitants of the ocean depths.
The Sun and Moon allegory is used to depict a medieval political theory of hierocracy which submits the secular power to the spiritual power, stating that the Bishop of Rome is like the Sun, the only source of his own light, while the Emperor is like the Moon, which merely reflects lights and has no value without the Sun.
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The draft versions of the Bible books were made available on the Bible Society's web site as PDFs, and the public was asked to comment on the translations before the final version was created. This is the first Bible translation that involved participation of the general public in the form of commentary from non-invited parties. [33]