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Marduk (Babylonian deity) --- Akkadians --- Mythology, Assyro-Babylonian. --- Religion --- 299.219 --- Godsdiensten van Babyloniërs en Assyriërs --- 299.219 Godsdiensten van Babyloniërs en Assyriërs --- Gods, Assyro-Babylonian --- Assyro-Babylonian religion. --- Religion assyro-babylonienne --- Mardouk --- Culte --- Religion assyro-babylonienne. --- Culte. --- Mardouk,

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Assyro-Babylonian poetry. --- Akkadian language --- Suffering --- Religious aspects --- Assyro-Babylonian religion. --- 299.219 --- Godsdiensten van Babyloniërs en Assyriërs --- 299.219 Godsdiensten van Babyloniërs en Assyriërs --- Assyro-Babylonian poetry --- Civilisation assyro-babylonienne. --- History and criticism. --- Ludlul bēl nēmeqi --- Babylonian Theodicy

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This book analyzes the history of Mesopotamian imagery form the mid-second to mid-first millennium BCE. It demonstrates that in spite of rich textual evidence, which grants the Mesopotamian gods and goddesses an anthropmorphic form, there was a clear abstention in various media from visualizing the gods in such a form. True, divine human-shaped cultic images existed in Mesopotamian temples. But as a rule, non-anthropomorphic visual agents such as inanimate objects, animals or fantastic hybrids replaced these figures when they were portrayed outside of their sacred enclosures. This tendency reached its peak in first-millennium Babylonia and Assyria. The removal of the Mesopotamian human-shaped deity from pictorial renderings resembles the Biblical agenda not only in its avoidance of displaying a divine image but also in the implied dual perception of the divine: according to the Bible and the Assyro-Babylonian concept the divine was conceived as having a human form; yet in both cases anthropomorphism was also concealed or rejected, though to a different degree. In the present book, this dual approach toward the divine image is considered as a reflection of two associated rather than contradictory religious worldviews. The plausible consolidation of the relevant Biblical accounts just before the Babylonian Exile, or more probably within the Exile - in both cases during a period of strong Assyrian and Babylonian hegemony - points to a direct correspondence between comparable religious phenomena. It is suggested that far from their homeland and in the absence of a temple for their god, the Judahite deportees adopted and intensified the Mesopotamian avoidance of anthropomorphic picorial portrayals of deities. While the Babylonian representations remained confined to temples, the exiles would have turned a cultic reality - i.e., the nonwritten Babylonian custom - into a written, articulated law that explicity forbade the pictorial representation of God.

Gods, Assyro-Babylonian. --- Signs and symbols --- Godsvoorstellingen. --- Beeldverbod. --- Oude Testament. --- Dieux assyro-babyloniens. --- Signes et symboles --- Gottesdarstellung. --- Altes Testament. --- Bilderverbot. --- Mesopotamien. --- 299.219 --- Godsdiensten van Babyloniërs en Assyriërs --- 299.219 Godsdiensten van Babyloniërs en Assyriërs

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Mythology, Assyro-Babylonian --- Mythology, Sumerian --- 299.219 --- Sumerian mythology --- Assyro-Babylonian mythology --- Babylonian mythology --- Mythology, Babylonian --- 299.219 Godsdiensten van Babyloniërs en Assyriërs --- Godsdiensten van Babyloniërs en Assyriërs --- History

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Gilgamesh --- Assyria --- Assyrie --- Congresses. --- Congrès --- 222.2 --- 299.219 --- Genesis --- Godsdiensten van Babyloniërs en Assyriërs --- Conferences - Meetings --- 299.219 Godsdiensten van Babyloniërs en Assyriërs --- Congrès --- Epic of Gilgamesh --- Ghilgameš --- Gilgamesch --- Gilgamesz --- Gilgāmish --- Guilgamesh --- Ishtar and Izdubar --- Ishtar (Assyro-Babylonian epic) --- Izdubar --- Jiljāmish --- Kilkāmish --- Sha naqba imura --- Assur (Kingdom) --- Asshur (Kingdom) --- Congresses