Discussione:Elohim: differenze tra le versioni
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Riga 378:
Segnalo che per qualche giorno Zapag non potrà rispondere a eventuali vostre domande, richieste o osservazioni, in quanto bloccato per quanto dettagliato nella segnalazione pendente che lo riguarda. Naturalmente l'obbligo di rispetto degli interlocutori - so di dirlo per mero ma ineludibile scrupolo - vale per tutti. Con la ristabilita serietà, quindi, invito a discutere pacatamente e costruttivamente; l'obiettivo è fare ordine, e questa è la sezione sull'incipit, giusto per partire - come sempre si fa - dal principio. Buon lavoro -- [[Utente:Gianfranco|g]] · ℵ ([[Discussioni utente:Gianfranco|msg]]) 01:03, 20 nov 2016 (CET)
Non ho letto praticamente nulla di questa discussione, non so nemmeno perché l'avete avviata.. vi lascio qui questo sperando vi torni utile....
{{q|'''ʾELOAH, ʾElohim'''<br>
The word ʾeloah “God” and its plural, ʾelohim, is apparently a lengthened form of ʾEl (cf. Aramaic ʾelah, Arabic ʾilāh). The singular ʾeloah is of relatively rare occurrence in the Bible outside of Job, where it is found about 40 times. It is very seldom used in reference to a foreign god and then only in a late period (Dan. 1137ff.; II Chron. 32:15). In all other cases it refers to the God of Israel (e.g., Deut. 32:15; Ps. 50:22; 139:19; Prov. 30:5; Job 3:4, 23). The plural form ʾelohim is used not only of pagan “gods” (e.g., Ex. 12:12; 18:11; 20:3), but also of an individual pagan “god” (Judg. 11:24; II Kings 1:2ff.) and even of a “goddess” (I Kings 11:5). In reference to Israel’s “god” it is used extremely often – more than 2,000 times – and often with the article, ha- ʾelohim, “the [true] god.” Occasionally, the plural form ʾelohim, even when used of the god of Israel, is construed with a plural verb or adjective (e.g., Gen. 20:13; 35:7; Ex. 32:4, 8; II Sam. 7:23; Ps. 58:12), especially in the expression ʾelohim ḥayyim, “the living God.” In the vast majority of cases, however, the plural form is treated as if it were a noun in the singular. The odd fact that Hebrew uses a plural noun to designate the god of Israel has been explained in various ways. Some scholars take it as a plural that expresses an abstract idea (e.g., zekunim, “old age”; neʿurim, “time of youth”), so that ʾElohim would really mean “the Divinity.” More likely, however, it came from general Canaanite usage. In the el-Amarna Letters Pharaoh is often addressed as “my gods [īlāniʾya] the sun-god.” In the ancient Near East of the second half of the second millennium B.C.E. there was a certain trend toward quasi-monotheism, and any god could be given the attributes of any other god, so that an individual god could be addressed as ʾelohai, “my gods,” “my pantheon,” or ʾadonai, “my lords.” The early Israelites felt no inconsistency in referring to their god in these terms. The word ʾelohim is employed also to describe someone or something as godlike, preternatural, or extraordinarily great, e.g., the ghost of Samuel (I Sam. 28:13; cf. Isa. 8:19 “spirits”), the house of David (Zech. 12:8), and Rachel’s contest with her sister (Gen. 30:8).|Louis F. Hartman / S. David Sperling, ''Encyclopedia Judaica'' 2nd ed. vol. 7, p. 674, 2007}}
Non esiste uno strumento enciclopedico specialistico, con maggiore revisione paritaria e recente. --[[Utente:Xinstalker|Xinstalker]] ([[Discussioni utente:Xinstalker|msg]]) 01:10, 20 nov 2016 (CET)
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