Pontificia Universidad Católica Argentina. Facultad de Ciencias Sociales. Departamento de Historia. Centro de Estudios de Historia del Antiguo Oriente, 2020
The ritual killing of humans in the ancient Near East has received increased attention in recent ... more The ritual killing of humans in the ancient Near East has received increased attention in recent years. Material evidence for the practice is commonly interpreted in terms of theories of ritual and sacrifice developed by prominent scholars of comparative religion during the late nineteenth and early twentieth centuries. Typical interpretive models include communication and communion with supernatural beings and gift exchange as a social and political tool. This article provides a brief overview of these recent trends in the study of human sacrifice in the ancient Near East before turning to George Bataille's views of the practice in the context of his theories of general economy and religion. It is argued that his notions of expenditure and transgression serve as useful tools for the interpretation of several instances of anthropoctony in the ancient Near East.
Durkheim on ‘Primitive’ Religion: A Reappraisal. Durkheim is widely regarded as one of the most p... more Durkheim on ‘Primitive’ Religion: A Reappraisal. Durkheim is widely regarded as one of the most prominent scholars of the sociology of religion. While many scholars of the late nineteenth and early twentieth centuries have been criticised for racist bias in support of imperial projects by decolonial and postcolonial thinkers in recent years, Durkheim is often celebrated for his rejection of the questionable evolutionist ideas of his time. This paper reconsiders Durkheim’s theory of so-called ‘primitive’ religion in relation to other preeminent theories of religion of his era, such as Edward Burnett Tylor’s theory of religion as animism. Utilising a postcolonial approach, the paper firstly critically examines the use of concepts such as ‘primitive’ in Tylor and Durkheim’s anthropological and sociological theories of religion, respectively. It is demonstrated that, although Durkheim was overtly critical of evolutionist approaches of his day and attempted to break from this dominant pa...
The widespread ancient belief in the deleterious powers of the eye as reflected in Sumerian liter... more The widespread ancient belief in the deleterious powers of the eye as reflected in Sumerian literature has been largely neglected in recent research. It has even been suggested that the belief system, though common in the ancient Mediterranean and Near East, was foreign to the ancient Sumerians. While Thomsen suggested that the evil eye was limited to humans, other scholars have argued that the evil eye was only associated with divinities in Sumerian literature. This study focuses on the conceptual content of linguistic expressions relating to the eye of humans, animals, and demons in order to demonstrate that much can still be learned about this complex belief system as it existed in ancient Mesopotamia when conceptual metaphors and metonymies for the evil eye are also taken into account.
The idiom ~ynyc vjl 'to sharpen the eyes' in Job 16:9 is commonly interpreted as a figura... more The idiom ~ynyc vjl 'to sharpen the eyes' in Job 16:9 is commonly interpreted as a figurative reference to the expression of anger in the eyes. This article attempts to highlight the importance of the theory of linguistic relativity by demonstrating the culture-specific nature of this metaphoric expression. It is argued that the conventional interpretation obscures the full significance of this figure within the historical context of the ancient Israelite belief in the agency of the eye. In response to an earlier accusation by Eliphaz, Job claims that his predicament is the result of the malevolent eye of his adversary.
The evil eye in ancient Mesopotamia has received surprisingly little attention in recent research... more The evil eye in ancient Mesopotamia has received surprisingly little attention in recent research. It has been suggested that the belief in the malefic gaze was much less prevalent in ancient Mesopotamia than initially thought by earlier generations of scholars. Unfortunately, though, recent scholarship has focused exclusively on the relatively small corpus of evil eye incantations from ancient Mesopotamia. This study attempts to add to the understanding of this ancient belief system by analysing the conceptual content of linguistic expressions for the evil eye of gods and goddesses in Sumerian literature.
Contribution: The article demonstrated the value of the depth psychological approach to the inter... more Contribution: The article demonstrated the value of the depth psychological approach to the interpretation of biblical material.
The belief in the evil eye has been closely associated with the emotion of envy in the folklore o... more The belief in the evil eye has been closely associated with the emotion of envy in the folklore of numerous cultures of various periods in history. This paper explores this link in the book of Canticles, with specific reference to the notion of beauty. Firstly, it is demonstrated how, due to its susceptibility to envy, beauty is particularly vulnerable to the evil eye. It is further demonstrated how the theme of the evil eye is used to typify the transformation of the female lover from vulnerable beauty in earlier chapters into a frightening visual aggressor in later chapters of the book. Finally, the implications of the evil eye belief for theological interpretations of the book of Canticles are assessed.
It is commonly argued that concepts of the vicious agency of the eye, as expressed in the ancient... more It is commonly argued that concepts of the vicious agency of the eye, as expressed in the ancient Near Eastern belief in the evil eye, is foreign to the Hebrew Bible. Recent research has demonstrated, however, that several expressions in biblical Hebrew are best understood in terms of the ancient belief that the eye was capable of projecting a harmful substance. By providing a conceptual analysis of such idioms, this article will demonstrate the presence of a belief in the evil eye of YHWH in ancient Israel. Focusing on the deleterious powers of the eye, these linguistic expressions should not be reduced to mere metaphors for divine retribution.
In Job 15 Eliphaz lists various reasons why Job deserves his fate. In verses 12 and 13 reference ... more In Job 15 Eliphaz lists various reasons why Job deserves his fate. In verses 12 and 13 reference is made to his anger against God. This article attempts a cognitive linguistic interpretation of the obscure idiom Kyny(Nwmzr in verse 12. It is argued that the locution constitutes a figurative expression for the evil eye. In ancient Israel the evil eye was closely associated with the practice of black magic. Eliphaz is therefore accusing Job of belonging to the class of mages who incur the wrath of God.
This article puts forward a procedure for the identification and analysis of conceptual metaphor ... more This article puts forward a procedure for the identification and analysis of conceptual metaphor and metonymy in Classical Hebrew. It is designed to stimulate an appreciation for the figurative nature of Classical Hebrew and serve as a fitting tool to study idealised cognitive models of abstract phenomena, such as religion and emotion. This step-by-step routine should also help the student of Classical Hebrew guard against common errors in the translation and interpretation of the source language while focusing attention on the cultural basis of the metaphoric process.
Southern African Linguistics and Applied Language Studies, 2005
This article reviews the role of the ancient Israelite humoral theory in the motivation of anger ... more This article reviews the role of the ancient Israelite humoral theory in the motivation of anger metaphors in the Hebrew Bible. It is argued that the role of the folk theory of bodily fluids on the cognitive interpretation of anger in the Hebrew Bible has been underestimated. While the study of universal bodily experience as motivation for conceptual metaphor and metonymy in Classical Hebrew has proven to be of great value, such research needs to be supplemented by further inquiries into the role of the ancient Israelite folk theory regarding physiology. Evidence is provided that many of the Classical Hebrew words and expressions for anger can be brought in direct relation with the ancient Israelite beliefs regarding the humours.
This article reviews several approaches to the study of anger in the Old Testament. It focuses on... more This article reviews several approaches to the study of anger in the Old Testament. It focuses on the use of methodology in these trends with specific reference to the common neglect of Classical Hebrew terminology and expressions relating to the emotion of anger. Such styles lead to an impoverished understanding of the ideal cognitive model of anger as reflected in Classical Hebrew. By contrast, the few recent cognitive linguistic studies on the same subject prove to be far more successful in giving a detailed account of the ancient Israelite conceptualisation of this emotion.
The widespread ancient belief in the deleterious powers of the eye as reflected in Sumerian liter... more The widespread ancient belief in the deleterious powers of the eye as reflected in Sumerian literature has been largely neglected in recent research. It has even been suggested that the belief system, though common in the ancient Mediterranean and Near East, was foreign to the ancient Sumerians. While Thomsen suggested that the evil eye was limited to humans, other scholars have argued that the evil eye was only associated with divinities in Sumerian literature. This study focuses on the conceptual content of linguistic expressions relating to the eye of humans, animals, and demons in order to demonstrate that much can still be learned about this complex belief system as it existed in ancient Mesopotamia when conceptual metaphors and metonymies for the evil eye are also taken into account.
Durkheim is widely regarded as one of the most prominent scholars of the sociology of religion. W... more Durkheim is widely regarded as one of the most prominent scholars of the sociology of religion. While many scholars of the late nineteenth and early twentieth centuries have been criticised for racist bias in support of imperial projects by decolonial and postcolonial thinkers in recent years, Durkheim is often celebrated for his rejection of the questionable evolutionist ideas of his time. This paper reconsiders Durkheim's theory of so-called 'primitive' religion in relation to other preeminent theories of religion of his era, such as Edward Burnett Tylor's theory of religion as animism. Utilising a postcolonial approach, the paper firstly critically examines the use of concepts such as 'primitive' in Tylor and Durkheim's anthropological and sociological theories of religion, respectively. It is demonstrated that, although Durkheim was overtly critical of evolutionist approaches of his day and attempted to break from this dominant paradigm by focusing more on social structures, rather than temporal development, he failed in freeing himself from prevalent racist assumptions. Despite this failing and the fact that his theorising of religion as totemism has long since fallen out of favour, however, his focus on the social nature and function of religion should still be celebrated.
The ritual killing of humans in the ancient Near East has received increased attention in recent ... more The ritual killing of humans in the ancient Near East has received increased attention in recent years. Material evidence for the practice is commonly interpreted in terms of theories of ritual and sacrifice developed by prominent scholars of comparative religion during the late nineteenth and early twentieth centuries. Typical interpretive models include communication and communion with supernatural beings and gift exchange as a social and political tool. This article provides a brief overview of these recent trends in the study of human sacrifice in the ancient Near East before turning to George Bataille’s views of the practice in the context of his theories of general economy and religion. It is argued that his notions of expenditure and transgression serve as useful tools for the interpretation of several instances of anthropoctony in the ancient Near East.
The expression קרץ עין in Ps 35:19 that is usually translated “to wink the
eye” has been identif... more The expression קרץ עין in Ps 35:19 that is usually translated “to wink the
eye” has been identified as an insidiously malicious gesture that
communicates hostility. To date, however, the conceptual content of this
expression has not been adequately detailed against the background of the
ancient Israelite belief regarding the magical powers of the eye. This
paper seeks to investigate the scope of the metonym קרץ עין “to pinch the
eye” in order to come to a verifiable interpretation of the locution. It is
argued that the focus of this figurative expression is the causation of harm
to another person and that the idiom was motivated by the ancient
Israelite belief in the evil eye.
It is commonly argued that concepts of the vicious agency of the eye, as expressed in the ancient... more It is commonly argued that concepts of the vicious agency of the eye, as expressed in the ancient Near Eastern belief in the evil eye, is foreign to the Hebrew Bible. Recent research has demonstrated, however, that several expressions in biblical Hebrew are best understood in terms of the ancient belief that the eye was capable of projecting a harmful substance. By providing a conceptual analysis of such idioms, this article will demonstrate the presence of a belief in the evil eye of YHWH in ancient Israel. Focusing on the deleterious powers of the eye, these linguistic expressions should not be reduced to mere metaphors for divine retribution.
The idiom לטש עינים ‘to sharpen the eyes’ in Job 16:9 is commonly
interpreted as a figurative r... more The idiom לטש עינים ‘to sharpen the eyes’ in Job 16:9 is commonly
interpreted as a figurative reference to the expression of anger in
the eyes. This article attempts to highlight the importance of the
theory of linguistic relativity by demonstrating the culture-specific
nature of this metaphoric expression. It is argued that the conventional interpretation obscures the full significance of this figure
within the historical context of the ancient Israelite belief in the
agency of the eye. In response to an earlier accusation by Eliphaz,
Job claims that his predicament is the result of the malevolent eye of
his adversary.
The expression עיניך בי in Job 7:8 forms part of a chain of sentences
about the eye that has st... more The expression עיניך בי in Job 7:8 forms part of a chain of sentences
about the eye that has stimulated much debate. Presenting the eye of
YHWH as a powerful organ consuming Job’s vitality, the expression
is highly controversial. As with other texts that describe YHWH as
the persecutor of man, Job 7:8 was conveniently omitted by the
Greek translator. Contemporary scholarship has found ways to interpret the combination as a metaphor for the searching, or the
caring and protective eye of YHWH. A close investigation of the
image and focus of this figure, however, demonstrates that it can
only be understood in terms of the ancient Israelite belief in the evil
eye.
In Job 15 Eliphaz lists various reasons why Job deserves his fate. In verses 12 and 13 reference ... more In Job 15 Eliphaz lists various reasons why Job deserves his fate. In verses 12 and 13 reference is made to his anger against God. This article attempts a cognitive linguistic interpretation of the obscure idiom Kyny(Nwmzr in verse 12. It is argued that the locution constitutes a figurative expression for the evil eye. In ancient Israel the evil eye was closely associated with the practice of black magic. Eliphaz is therefore accusing Job of belonging to the class of mages who incur the wrath of God.
Pontificia Universidad Católica Argentina. Facultad de Ciencias Sociales. Departamento de Historia. Centro de Estudios de Historia del Antiguo Oriente, 2020
The ritual killing of humans in the ancient Near East has received increased attention in recent ... more The ritual killing of humans in the ancient Near East has received increased attention in recent years. Material evidence for the practice is commonly interpreted in terms of theories of ritual and sacrifice developed by prominent scholars of comparative religion during the late nineteenth and early twentieth centuries. Typical interpretive models include communication and communion with supernatural beings and gift exchange as a social and political tool. This article provides a brief overview of these recent trends in the study of human sacrifice in the ancient Near East before turning to George Bataille's views of the practice in the context of his theories of general economy and religion. It is argued that his notions of expenditure and transgression serve as useful tools for the interpretation of several instances of anthropoctony in the ancient Near East.
Durkheim on ‘Primitive’ Religion: A Reappraisal. Durkheim is widely regarded as one of the most p... more Durkheim on ‘Primitive’ Religion: A Reappraisal. Durkheim is widely regarded as one of the most prominent scholars of the sociology of religion. While many scholars of the late nineteenth and early twentieth centuries have been criticised for racist bias in support of imperial projects by decolonial and postcolonial thinkers in recent years, Durkheim is often celebrated for his rejection of the questionable evolutionist ideas of his time. This paper reconsiders Durkheim’s theory of so-called ‘primitive’ religion in relation to other preeminent theories of religion of his era, such as Edward Burnett Tylor’s theory of religion as animism. Utilising a postcolonial approach, the paper firstly critically examines the use of concepts such as ‘primitive’ in Tylor and Durkheim’s anthropological and sociological theories of religion, respectively. It is demonstrated that, although Durkheim was overtly critical of evolutionist approaches of his day and attempted to break from this dominant pa...
The widespread ancient belief in the deleterious powers of the eye as reflected in Sumerian liter... more The widespread ancient belief in the deleterious powers of the eye as reflected in Sumerian literature has been largely neglected in recent research. It has even been suggested that the belief system, though common in the ancient Mediterranean and Near East, was foreign to the ancient Sumerians. While Thomsen suggested that the evil eye was limited to humans, other scholars have argued that the evil eye was only associated with divinities in Sumerian literature. This study focuses on the conceptual content of linguistic expressions relating to the eye of humans, animals, and demons in order to demonstrate that much can still be learned about this complex belief system as it existed in ancient Mesopotamia when conceptual metaphors and metonymies for the evil eye are also taken into account.
The idiom ~ynyc vjl 'to sharpen the eyes' in Job 16:9 is commonly interpreted as a figura... more The idiom ~ynyc vjl 'to sharpen the eyes' in Job 16:9 is commonly interpreted as a figurative reference to the expression of anger in the eyes. This article attempts to highlight the importance of the theory of linguistic relativity by demonstrating the culture-specific nature of this metaphoric expression. It is argued that the conventional interpretation obscures the full significance of this figure within the historical context of the ancient Israelite belief in the agency of the eye. In response to an earlier accusation by Eliphaz, Job claims that his predicament is the result of the malevolent eye of his adversary.
The evil eye in ancient Mesopotamia has received surprisingly little attention in recent research... more The evil eye in ancient Mesopotamia has received surprisingly little attention in recent research. It has been suggested that the belief in the malefic gaze was much less prevalent in ancient Mesopotamia than initially thought by earlier generations of scholars. Unfortunately, though, recent scholarship has focused exclusively on the relatively small corpus of evil eye incantations from ancient Mesopotamia. This study attempts to add to the understanding of this ancient belief system by analysing the conceptual content of linguistic expressions for the evil eye of gods and goddesses in Sumerian literature.
Contribution: The article demonstrated the value of the depth psychological approach to the inter... more Contribution: The article demonstrated the value of the depth psychological approach to the interpretation of biblical material.
The belief in the evil eye has been closely associated with the emotion of envy in the folklore o... more The belief in the evil eye has been closely associated with the emotion of envy in the folklore of numerous cultures of various periods in history. This paper explores this link in the book of Canticles, with specific reference to the notion of beauty. Firstly, it is demonstrated how, due to its susceptibility to envy, beauty is particularly vulnerable to the evil eye. It is further demonstrated how the theme of the evil eye is used to typify the transformation of the female lover from vulnerable beauty in earlier chapters into a frightening visual aggressor in later chapters of the book. Finally, the implications of the evil eye belief for theological interpretations of the book of Canticles are assessed.
It is commonly argued that concepts of the vicious agency of the eye, as expressed in the ancient... more It is commonly argued that concepts of the vicious agency of the eye, as expressed in the ancient Near Eastern belief in the evil eye, is foreign to the Hebrew Bible. Recent research has demonstrated, however, that several expressions in biblical Hebrew are best understood in terms of the ancient belief that the eye was capable of projecting a harmful substance. By providing a conceptual analysis of such idioms, this article will demonstrate the presence of a belief in the evil eye of YHWH in ancient Israel. Focusing on the deleterious powers of the eye, these linguistic expressions should not be reduced to mere metaphors for divine retribution.
In Job 15 Eliphaz lists various reasons why Job deserves his fate. In verses 12 and 13 reference ... more In Job 15 Eliphaz lists various reasons why Job deserves his fate. In verses 12 and 13 reference is made to his anger against God. This article attempts a cognitive linguistic interpretation of the obscure idiom Kyny(Nwmzr in verse 12. It is argued that the locution constitutes a figurative expression for the evil eye. In ancient Israel the evil eye was closely associated with the practice of black magic. Eliphaz is therefore accusing Job of belonging to the class of mages who incur the wrath of God.
This article puts forward a procedure for the identification and analysis of conceptual metaphor ... more This article puts forward a procedure for the identification and analysis of conceptual metaphor and metonymy in Classical Hebrew. It is designed to stimulate an appreciation for the figurative nature of Classical Hebrew and serve as a fitting tool to study idealised cognitive models of abstract phenomena, such as religion and emotion. This step-by-step routine should also help the student of Classical Hebrew guard against common errors in the translation and interpretation of the source language while focusing attention on the cultural basis of the metaphoric process.
Southern African Linguistics and Applied Language Studies, 2005
This article reviews the role of the ancient Israelite humoral theory in the motivation of anger ... more This article reviews the role of the ancient Israelite humoral theory in the motivation of anger metaphors in the Hebrew Bible. It is argued that the role of the folk theory of bodily fluids on the cognitive interpretation of anger in the Hebrew Bible has been underestimated. While the study of universal bodily experience as motivation for conceptual metaphor and metonymy in Classical Hebrew has proven to be of great value, such research needs to be supplemented by further inquiries into the role of the ancient Israelite folk theory regarding physiology. Evidence is provided that many of the Classical Hebrew words and expressions for anger can be brought in direct relation with the ancient Israelite beliefs regarding the humours.
This article reviews several approaches to the study of anger in the Old Testament. It focuses on... more This article reviews several approaches to the study of anger in the Old Testament. It focuses on the use of methodology in these trends with specific reference to the common neglect of Classical Hebrew terminology and expressions relating to the emotion of anger. Such styles lead to an impoverished understanding of the ideal cognitive model of anger as reflected in Classical Hebrew. By contrast, the few recent cognitive linguistic studies on the same subject prove to be far more successful in giving a detailed account of the ancient Israelite conceptualisation of this emotion.
The widespread ancient belief in the deleterious powers of the eye as reflected in Sumerian liter... more The widespread ancient belief in the deleterious powers of the eye as reflected in Sumerian literature has been largely neglected in recent research. It has even been suggested that the belief system, though common in the ancient Mediterranean and Near East, was foreign to the ancient Sumerians. While Thomsen suggested that the evil eye was limited to humans, other scholars have argued that the evil eye was only associated with divinities in Sumerian literature. This study focuses on the conceptual content of linguistic expressions relating to the eye of humans, animals, and demons in order to demonstrate that much can still be learned about this complex belief system as it existed in ancient Mesopotamia when conceptual metaphors and metonymies for the evil eye are also taken into account.
Durkheim is widely regarded as one of the most prominent scholars of the sociology of religion. W... more Durkheim is widely regarded as one of the most prominent scholars of the sociology of religion. While many scholars of the late nineteenth and early twentieth centuries have been criticised for racist bias in support of imperial projects by decolonial and postcolonial thinkers in recent years, Durkheim is often celebrated for his rejection of the questionable evolutionist ideas of his time. This paper reconsiders Durkheim's theory of so-called 'primitive' religion in relation to other preeminent theories of religion of his era, such as Edward Burnett Tylor's theory of religion as animism. Utilising a postcolonial approach, the paper firstly critically examines the use of concepts such as 'primitive' in Tylor and Durkheim's anthropological and sociological theories of religion, respectively. It is demonstrated that, although Durkheim was overtly critical of evolutionist approaches of his day and attempted to break from this dominant paradigm by focusing more on social structures, rather than temporal development, he failed in freeing himself from prevalent racist assumptions. Despite this failing and the fact that his theorising of religion as totemism has long since fallen out of favour, however, his focus on the social nature and function of religion should still be celebrated.
The ritual killing of humans in the ancient Near East has received increased attention in recent ... more The ritual killing of humans in the ancient Near East has received increased attention in recent years. Material evidence for the practice is commonly interpreted in terms of theories of ritual and sacrifice developed by prominent scholars of comparative religion during the late nineteenth and early twentieth centuries. Typical interpretive models include communication and communion with supernatural beings and gift exchange as a social and political tool. This article provides a brief overview of these recent trends in the study of human sacrifice in the ancient Near East before turning to George Bataille’s views of the practice in the context of his theories of general economy and religion. It is argued that his notions of expenditure and transgression serve as useful tools for the interpretation of several instances of anthropoctony in the ancient Near East.
The expression קרץ עין in Ps 35:19 that is usually translated “to wink the
eye” has been identif... more The expression קרץ עין in Ps 35:19 that is usually translated “to wink the
eye” has been identified as an insidiously malicious gesture that
communicates hostility. To date, however, the conceptual content of this
expression has not been adequately detailed against the background of the
ancient Israelite belief regarding the magical powers of the eye. This
paper seeks to investigate the scope of the metonym קרץ עין “to pinch the
eye” in order to come to a verifiable interpretation of the locution. It is
argued that the focus of this figurative expression is the causation of harm
to another person and that the idiom was motivated by the ancient
Israelite belief in the evil eye.
It is commonly argued that concepts of the vicious agency of the eye, as expressed in the ancient... more It is commonly argued that concepts of the vicious agency of the eye, as expressed in the ancient Near Eastern belief in the evil eye, is foreign to the Hebrew Bible. Recent research has demonstrated, however, that several expressions in biblical Hebrew are best understood in terms of the ancient belief that the eye was capable of projecting a harmful substance. By providing a conceptual analysis of such idioms, this article will demonstrate the presence of a belief in the evil eye of YHWH in ancient Israel. Focusing on the deleterious powers of the eye, these linguistic expressions should not be reduced to mere metaphors for divine retribution.
The idiom לטש עינים ‘to sharpen the eyes’ in Job 16:9 is commonly
interpreted as a figurative r... more The idiom לטש עינים ‘to sharpen the eyes’ in Job 16:9 is commonly
interpreted as a figurative reference to the expression of anger in
the eyes. This article attempts to highlight the importance of the
theory of linguistic relativity by demonstrating the culture-specific
nature of this metaphoric expression. It is argued that the conventional interpretation obscures the full significance of this figure
within the historical context of the ancient Israelite belief in the
agency of the eye. In response to an earlier accusation by Eliphaz,
Job claims that his predicament is the result of the malevolent eye of
his adversary.
The expression עיניך בי in Job 7:8 forms part of a chain of sentences
about the eye that has st... more The expression עיניך בי in Job 7:8 forms part of a chain of sentences
about the eye that has stimulated much debate. Presenting the eye of
YHWH as a powerful organ consuming Job’s vitality, the expression
is highly controversial. As with other texts that describe YHWH as
the persecutor of man, Job 7:8 was conveniently omitted by the
Greek translator. Contemporary scholarship has found ways to interpret the combination as a metaphor for the searching, or the
caring and protective eye of YHWH. A close investigation of the
image and focus of this figure, however, demonstrates that it can
only be understood in terms of the ancient Israelite belief in the evil
eye.
In Job 15 Eliphaz lists various reasons why Job deserves his fate. In verses 12 and 13 reference ... more In Job 15 Eliphaz lists various reasons why Job deserves his fate. In verses 12 and 13 reference is made to his anger against God. This article attempts a cognitive linguistic interpretation of the obscure idiom Kyny(Nwmzr in verse 12. It is argued that the locution constitutes a figurative expression for the evil eye. In ancient Israel the evil eye was closely associated with the practice of black magic. Eliphaz is therefore accusing Job of belonging to the class of mages who incur the wrath of God.
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Papers by Zach Kotze
exchange as a social and political tool. This article provides a brief overview of these recent trends in the study of human sacrifice in the ancient Near East before turning to George Bataille’s views of the practice in the context of his theories of general economy and religion. It is argued that his notions of expenditure and transgression serve as useful tools for the interpretation of several instances of anthropoctony in the ancient Near East.
eye” has been identified as an insidiously malicious gesture that
communicates hostility. To date, however, the conceptual content of this
expression has not been adequately detailed against the background of the
ancient Israelite belief regarding the magical powers of the eye. This
paper seeks to investigate the scope of the metonym קרץ עין “to pinch the
eye” in order to come to a verifiable interpretation of the locution. It is
argued that the focus of this figurative expression is the causation of harm
to another person and that the idiom was motivated by the ancient
Israelite belief in the evil eye.
interpreted as a figurative reference to the expression of anger in
the eyes. This article attempts to highlight the importance of the
theory of linguistic relativity by demonstrating the culture-specific
nature of this metaphoric expression. It is argued that the conventional interpretation obscures the full significance of this figure
within the historical context of the ancient Israelite belief in the
agency of the eye. In response to an earlier accusation by Eliphaz,
Job claims that his predicament is the result of the malevolent eye of
his adversary.
about the eye that has stimulated much debate. Presenting the eye of
YHWH as a powerful organ consuming Job’s vitality, the expression
is highly controversial. As with other texts that describe YHWH as
the persecutor of man, Job 7:8 was conveniently omitted by the
Greek translator. Contemporary scholarship has found ways to interpret the combination as a metaphor for the searching, or the
caring and protective eye of YHWH. A close investigation of the
image and focus of this figure, however, demonstrates that it can
only be understood in terms of the ancient Israelite belief in the evil
eye.
exchange as a social and political tool. This article provides a brief overview of these recent trends in the study of human sacrifice in the ancient Near East before turning to George Bataille’s views of the practice in the context of his theories of general economy and religion. It is argued that his notions of expenditure and transgression serve as useful tools for the interpretation of several instances of anthropoctony in the ancient Near East.
eye” has been identified as an insidiously malicious gesture that
communicates hostility. To date, however, the conceptual content of this
expression has not been adequately detailed against the background of the
ancient Israelite belief regarding the magical powers of the eye. This
paper seeks to investigate the scope of the metonym קרץ עין “to pinch the
eye” in order to come to a verifiable interpretation of the locution. It is
argued that the focus of this figurative expression is the causation of harm
to another person and that the idiom was motivated by the ancient
Israelite belief in the evil eye.
interpreted as a figurative reference to the expression of anger in
the eyes. This article attempts to highlight the importance of the
theory of linguistic relativity by demonstrating the culture-specific
nature of this metaphoric expression. It is argued that the conventional interpretation obscures the full significance of this figure
within the historical context of the ancient Israelite belief in the
agency of the eye. In response to an earlier accusation by Eliphaz,
Job claims that his predicament is the result of the malevolent eye of
his adversary.
about the eye that has stimulated much debate. Presenting the eye of
YHWH as a powerful organ consuming Job’s vitality, the expression
is highly controversial. As with other texts that describe YHWH as
the persecutor of man, Job 7:8 was conveniently omitted by the
Greek translator. Contemporary scholarship has found ways to interpret the combination as a metaphor for the searching, or the
caring and protective eye of YHWH. A close investigation of the
image and focus of this figure, however, demonstrates that it can
only be understood in terms of the ancient Israelite belief in the evil
eye.