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6). 21). Indeed it was the recognition of the power inherent within language to create worlds or to destroy them that led to the designation of the sage as the 'silent one', that is one who used words prudently and with discretion. By contrast, the fool was the 'heated one' who spoke and acted presumptuously and without discretion (Prov. 27; cf. 23). Related to the metaphor of creation by word is the image of God breathing life into creation. In a hymnic section of 'The instruction for King Meri-Ka-Re', the creation and providential care of humanity is extolled in a variety of interlinking metaphors, including that of the animating breath of the creator: Well directed are men, the cattle of the god.

In the J narrative, 'the Lord God formed man of dust from the ground, and breathed into his nostrils the breath of life'. Humanity's existence results from the infusion of Yahweh's animating breath (Isa. 5), an indication that life is totally dependent on God and possible only as divine gift. At death vital breath returns to God (Qoh. 7). In the introduction to the flood narrative, God limits the time allotted for the possession of the divine breath by humans to 120 years (Gen. 3). Likewise, God's breath gives life to all of creation (Ps.

Jacob, Die Fragmente der griechischen Historiker (Leiden: Brill, 1958), 802-24. W. G. Giiterbock, Kwnarbi, Mythen vom churritischen Kronos (Zurich: Europaverlag, 1946); and H. Otten, 'Bin kanaanaischer Mythus aus Bogazkoy', MIO 1 (1953), 125-50. 1. However, Philo later mentions that kingship passes from El to Zeus (= Hadad), apparently a peaceful transition of power without conflict. If so, there is no evidence to argue for conflict between El and Hadad (= Baal) on the basis of this myth. ). 2.

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