Zniszczenie kości ludzkich przez Jozjasza w Betel (2 Krl 23,16-19) w świetle mezopotamskiej praktyki zaqiqu oraz taktyki wojennej królów asyryjskich

dc.contributor.authorBednarski, Marek
dc.date.accessioned2024-11-20T12:21:53Z
dc.date.available2024-11-20T12:21:53Z
dc.date.issued2017
dc.description.abstractDescription of destroying graves and the burning of human bones in Bethel (2 Kings 23,16-19) is unique compared to other reforms undertaken by the kings of Judah and by King Josiah (2 Kings 22-23). From the point of view of syntactic and grammatical, this description is diametrically opposite from other parts of the activities of King Josiah. We do not see a direct connection between the found the Book of the Law and the activities at Bethel. Also lacks explicit references to the idea of centralization of worship in Jerusalem. It seems that in connection with the activities at Bethel we are not dealing with religious reform, but more with a political action. For the living, “graves serve not only to hold the remains of the deceased, or to memorialize the existence of an individual but – significantly – a grave or collection of graves might also serve to mark the boundary of a given place or to signal possession or ownership of a territory” (Francesca Stavrakopoulou). The destruction of graves and their contents, is a sign of the extension of borders and military conquest. We can see parallels between the actions of Josiah and his contemporary rulers of Assyria. This is particularly evident in the activities of the king of Assyria Ashurbanipal, who reigned in the era of King Josiah. His military campaigns were characterized by particularly demonstrative destruction of graves and human bones, which resulted from the Assyrian anthropology. According to the Assyrian outlook of life, the dead could reach after the death of two states: the state etemmu, when they could influence the world of the living positively or negatively and state zaqiqu, when they were deprived of all power. Both states had their relationship with the fate of the bones of the dead. It seems that some elements of both anthropology Assyrian and Assyrian psychological warfare influenced the description of the activities of King Josiah at Bethel.
dc.identifier.citationStudia Ełckie, 2017, T. 19, nr 3, s. 327-347.
dc.identifier.issn1896-6896
dc.identifier.issn2353-1274
dc.identifier.urihttps://theo-logos.pl/handle/123456789/23913
dc.language.isopl
dc.publisherWydawnictwo Diecezjalne Adalbertinum
dc.rightsCC-BY-NC-ND - Uznanie autorstwa - Użycie niekomercyjne - Bez utworów zależnych
dc.subjectAshurbanipal
dc.subjecthuman bones
dc.subjectJosiah the king
dc.subjectzaqiqu
dc.subjectAszurbanipal
dc.subjectkości ludzkie
dc.subjectJozjasz król
dc.subjectBethel
dc.subjectBetel
dc.subjectkrólowie asyryjscy
dc.subjectAssyrian kings
dc.subjectBiblia
dc.subjectBible
dc.subjectPismo Święte
dc.subjectStary Testament
dc.subjectOld Testament
dc.subjectDruga Księga Królewska
dc.subjectSecond Book of Kings
dc.subjectprofanacja grobu
dc.subjectprofanacja zwłok
dc.subjectprofanation of a grave
dc.subjectdesecration of corpses
dc.subject2 Krl 23
dc.titleZniszczenie kości ludzkich przez Jozjasza w Betel (2 Krl 23,16-19) w świetle mezopotamskiej praktyki zaqiqu oraz taktyki wojennej królów asyryjskich
dc.title.alternativeThe Destruction of Human Bones in Bethel (2 Kings 23,16-19) in the Light of the Mesopotamian Practice zaqiqu and Tactics of War Assyrian Kings
dc.typeArticle

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