Fivoriamben' ny andriamanitra

Ny Fivoriamben' ny andriamanitra na Filankevitry ny andriamanitra na Kônsilin' ny andriamanitra na Sinôdan' ny andriamanitra dia fivorian' ny andriamanitra izay tarihin' ny andriamanitra iray lehibe sy ambony kokoa noho ny sisa rehetra.

Fametrahana ara-tantara

Ny foto-kevitra momba ny fivorian' ny andriamanitra (na kônsily) dia hita ao amin' ny panteôna someriana, akadiana, babilôniana, ejipsiana taloha, kananita, isiraelita, seltika, grika taloha ary rômana ary nôrdika. Ny literatiora ejipsianina fahiny dia manambara ny fisian' ny “sinôdan' ny andriamanitra". Hita ao amin' ny tahirin-kevitra avy any Mesôpôtamia ny sasany amin' ireo filazalazana feno indrindra momba ny asan' ny fivorian' ny andriamanitra. Hamahana olana isan-karazany ny fivorian' ny andriamanitr' izy ireo, tarihin' ilay andriamanitra avo Anu. Ny teny hoe ukkin no ampiasaina amin' ny teny someriana mba hilazana an' io hevitra io, ary puhru ny teny akadiana sy arameana tatỳ aoriana.

Ohatra

Someriana

Iray amin' ireo firaketana voalohany momba ny filan-kevitry ny lanitra no hita ao amin' ny Fitomaniana ho an' ny tanànan' i Ora, izay ahitana ny panteônan' i Annunaki tarihin' i Anu sy i Antu miaraka amin' i Ninlil ary Enlil.

Akadiana

Ny filankevitry ny andriamanitra dia tarihin' i Anu, Antu, i Enlil ary i Ninlil.

Babilôniana taloha

Ao amin' ny panteôna babilôniana taloha, i Samas (na Shamash) sy i Adad (na Hadadà no mitarika ny filankevitry ny andriamanitra.

Ejipsiana taloha

Ny mpitarika ny panteôna ejiptiana fahiny dia heverina ho i Thoth na i Ra, izay fantatra fa nanao fivoriana tao Heliôpôlisy (On).

Babilôniana

Hita ao amin' ny Enûma Eliš babilôniana i Marduk nitarika ny filankevitry ny andriamanitra, nanapa-kevitra ny amin' ny hiafaran' izy ireo ary nanome ny lalàn' ny andriamanitra.

Kanaanita

Ny lahatsoratra avy any Ogarita dia manome fanazavana amin' ny an-tsipiriany momba ny firafitry ny filan-kevi-pitantanan' ny andriamanitra izay ahitana an' i El sy i Ba'al mpitarika izany fivoriana izany.

Hebreo na Isiraelita

Ao amin' ny Baiboly hebreo dia misy filazalazana maro momba an' i Yahweh mitarika ny fivoriamben' ny Tafiky ny lanitra. Ny olona sasany dia mandika ireo fivoriambe ireo ho ohatra amin' ny filankevitry ny andriamanitra:

"Ny filazalazan' ny Testamenta Taloha momba ny "fiangonan' Andriamanitra" dia samy milaza fa io fanoharana momba ny fandaminana ny tontolon' ny andriamanitra io dia nifanaraka amin' ny an' i Mesôpôtamia sy i Kanaana. Misy fahasamihafana iray tokony homarihina anefa. Ao amin' ny Testamenta Taloha, ny mombamomba ny mambran' ilay fiangonana dia manjavozavo lavitra noho ny hita ao amin' ny filazalazana hafa momba ireo vondrona ireo, toy ny ao amin' ny tontolo pôliteista misy azy ireo. Niezaka naneho ny maha-tokana sy ny fahambonian' i Yahweh andriamaniny ny mpanoratra israelita.^[1]"

Ny Bokin' ny Salamo (Salamo 82:1), dia milaza fa "Andriamanitra (אֱלֹהִ֔ים / Elohim) dia mitsangana eo amin' ny fiangonan' andriamanitra (בַּעֲדַת-אֵל / 'ăḏaṯ-'êl); Izy mitsara eo anivon' ireo andriamanitra (אֱלֹהִ֔ים / elohim)" (אֱלֱִֹֹים בַֹהִֹים בַֹהִֹים בַֹהִֹים בֱִַֹֹים בַֹהִֹים אֱלֱִֹים בַֹהִֹים בֱִַֹֹים בַֹהִֹים בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט). Ny hevitry ny hoe "elohim" miseho indroa dia niadian' ny manam-pahaizana hevitra, ka ny sasany milaza fa ireo teny roa ireo dia manondro an' i Yahweh, fa ny hafa kosa milaza fa ny Andriamanitry ny Israely no manapaka ny fiangonan' andriamanitra misy andriamanitra hafa na anjely.

Ny fandikan-teny sasany amin' io andalan-teny io dia mandika hoe "Andriamanitra (elohim) mitsangana eo amin' ny fiangonan' ny mahery mba hitsara ny fo amin' ny maha Andriamanitra (elohim) azy" (ny teny hebreo dia “beqerev elohim”, “eo afovoan' ny andriamanitra", ary ny teny hoe "qerev" raha amin' ny endrika milaza maro dia midika hoe "taova anatiny"). Any aoriana ao amin' io Salamo io, dia ampiasaina ny teny hoe "andriamanitra": Salamo 82:6 – "Hoy Izaho: Andriamanitra ianareo, ary zanaky ny Avo Indrindra ianareo rehetra". Raha tokony ho "andriamanitra", ny dikan-teny hafa dia ahitaa ny hoe "zavamananaina tahaka an' Andriamanitra", fa eto indray, ny teny dia elohim/elohiym. Io andalana io dia voalaza ao amin' ny Testamenta Vaovao ao amin' ny Joany 10:34.

Ao amin' ny Bokin' ny Mpanjaka (1Mpanjaka 22:19 ), i Mikaia mpaminany dia nahita fahitana an' i Yahweh nipetraka eo afovoan' ny "tafiky ny lanitra rehetra" izay nitsangana teo ankavanany sy teo ankaviany. Nanontany izy hoe iza no handeha hitaona an' i Ahaba, dia nisy fanahy nanolo-tena. Izany dia nadika ho ohatra iray amin' ny filankevitry ny andriamanitra.

Ny toko roa voalohany amin' ny Bokin' i Jôba dia mirsaka ny amin' ireo "Zanak' Andriamanitra" mivory eo anatrehan' i Yahweh. Toy ny hoe "vahoaka any an-danitra", ny teny hoe "Zanak' Andriamanitra" dia manohitra ny fandikana sasany. Io fivoriambe io dia nadikan' ny sasany ho ohatra iray hafa momba ny filankevitry ny andriamanitra. Ny hafa dia mandika ny hoe "Zanak' Andriamanitra" ho "anjely", ary noho izany dia milaza izy ireo fa tsy filankevitry ny andriamanitra izany satria ny anjely dia noforonin' Andriamanitra fa tsy andriamanitra.

"Ny anjara asan' ny fiangonan' Andriamanitra amin' ny maha-ampahan-kevitra fototra amin' ny fiavian' ny faminaniana hebreo dia aseho mazava ao amin' ny filazalazana roa momba ny fandraisan' anjaran' ny faminaniana ao amin' ny fivoriambe any an-danitra. Ao amin' ny 1Mpanjaka 22:19–23. Navela hahita an' Andriamanitra (elohim) i Mikaia ao amin' ny fanapahan-kevitra avy any an-danitra momba ny hanjo an' i Ahaba (na Akaba). Ny Isaia 6 dia mampiseho toe-javatra iray izay ny tenan' ny mpaminany mihitsy no mandray ny andraikitry ny iraky ny fiangonana ary ny hafatry ny mpaminany dia nampanaovin' i Yahweh. Ny sary eto dia mampiseho io lafiny manan-danja amin' ny foto-kevitra fototra momba ny fahefana ara-paminaniana io"^[2].

Sinoa

Ao amin' ny fedrà sinoa, ireo andriamanitra teo ambany fahefan' ny Emperora Jade dia antsoina indraindray hoe ny "fitondram-biraon' ny lanitra" satria naseho ho toy ny governemanta eto an-tany izy ireo.

Seltika

Ao amin' ny angano seltika, ny ankamaroan' ny andriamanitra dia heverina ho mpikambana ao amin' ny fianakaviana iray ihany: ny Tuatha Dé Danann. Anisan' ny fianakaviana ny andriamanibavy Danu, Brigid, Airmid, Morrígan, ary ny hafa. Ny andriamanitra ao amin' ny fianakaviana dia ahitana an' i Ogma, ny Dagda, i Lugh ary i Goibniu, ankoatra ny maro hafa. Nanome voninahitra ny andriamani-poko sy andriamanitra mpiahy maro ny Selta, miaraka amin' ny fanahin' ny zavaboary sy ny fanahin' ny razana. Indraindray dia hita fa razamben' ny foko sy fianakaviana ny andriamanitra iray. Miova ny fitarihana ny fianakaviana rehefa nandeha ny fotoana ary arakaraka ny zava-misy. Tsy mifanaraka amin' ny ankamaroan' ny hevitra klasika momba ny "filankevitry ny andriamanitra" na panteôna ny andriamanitra ny Selta.

Grika fahiny

I Zeosy sy Hera no nitarika ny filan-kevitry ny andriamanitra araka ny angano grika. Manampy an' i Odysseús (na Ulysses) araka ny boky Odýsseia an' i Homer ny filankevitra.

Rômana taloha

I Jupiter no mitarika ny panteôna rômana izay manome sazy an' i Lycaon ao amin' ny boky Metamorphōsēs an' i Ovid (latina: Pūblius Ovidius Nāsō), ary koa ny fanasaziana ny tanànan' i Argos sy Thêbai ao amin' ny boky Thēbaïs nataon' i Statius.

Nôrdika

Misy filazana ao amin' ny Sagàn' i Gautrek sy ao amin' ny asa nataon' i Saxo Grammaticus an' ireo andriamanitra nôrdika nivory tao amin' ny filankevitra. Ireo andriamanitra mipetraka ao amin' ny filankevitra eo amin' ny toeram-pitsarana na "seza fiandrianan' ny anjara" dia iray amin' ireo fiverenan-kira ao amin' ny tononkalo Edda atao hoe "Völuspá"; Ny "fivorian' " ireo andriamanitra dia voatonona ao amin' ny "Baldrs draumar", ny "Þrymskviða" ary ny "Haustlöng", ao anatin' ireo tononkalo ireo hatrany amin' ny tontolon' ny loza. Snorri Sturluson, ao amin' ny lahateny Edda, dia niresaka momba ny filankevitry ny andriamanitra isan' andro teo amin' ny fantsakan' i Urð, nitanisa andalana avy amin' ny "Grímnismál" momba an' i Thor voatery namakivaky renirano mba hahatongavana any. Na izany aza, na dia matetika aza ny teny hoe regin no manondro ireo andriamanitra, amin' ny fisehoan-javatra sasany amin' ny reginþing dia mety ho fanamafisana tsotra fotsiny izy io izay midika hoe "lehibe", toy ny amin' ny teny islandey môderina, fa tsy manondro ny fivorian' ny filankevitry ny andriamanitra.

Jereo koa

Zanak' Andriamanitra

Loharano sy fanamarihana

↑ Ity ilay lahatsoratra nadika amin' ny teny malagasy: "The Old Testament description of the "divine assembly" all suggest that this metaphor for the organization of the divine world was consistent with that of Mesopotamia and Canaan. One difference, however, should be noted. In the Old Testament, the identities of the members of the assembly are far more obscure than those found in other descriptions of these groups, as in their polytheistic environment. Israelite writers sought to express both the uniqueness and the superiority of their God Yahweh." (Sakenfeld, Katharine ed., "The New Interpreter's Dictionary of the Bible" Volume 2, pg 145, Abingdon Press, Nashville.)
↑ Ity ilay lahatsoratra nadika amin' ny teny malagasy: "The role of the divine assembly as a conceptual part of the background of Hebrew prophecy is clearly displayed in two descriptions of prophetic involvement in the heavenly council. In 1 Kings 22:19–23... Micaiah is allowed to see God (elohim) in action in the heavenly decision regarding the fate of Ahab. Isaiah 6 depicts a situation in which the prophet himself takes on the role of the messenger of the assembly and the message of the prophet is thus commissioned by Yahweh. The depiction here illustrates this important aspect of the conceptual background of prophetic authority." (Freedman, David N. ed., "The Anchor Bible Dictionary" Volume 2 p. 123, Doubleday, New York)

[1] Ity ilay lahatsoratra nadika amin' ny teny malagasy: "The Old Testament description of the "divine assembly" all suggest that this metaphor for the organization of the divine world was consistent with that of Mesopotamia and Canaan. One difference, however, should be noted. In the Old Testament, the identities of the members of the assembly are far more obscure than those found in other descriptions of these groups, as in their polytheistic environment. Israelite writers sought to express both the uniqueness and the superiority of their God Yahweh." (Sakenfeld, Katharine ed., "The New Interpreter's Dictionary of the Bible" Volume 2, pg 145, Abingdon Press, Nashville.)

[2] Ity ilay lahatsoratra nadika amin' ny teny malagasy: "The role of the divine assembly as a conceptual part of the background of Hebrew prophecy is clearly displayed in two descriptions of prophetic involvement in the heavenly council. In 1 Kings 22:19–23... Micaiah is allowed to see God (elohim) in action in the heavenly decision regarding the fate of Ahab. Isaiah 6 depicts a situation in which the prophet himself takes on the role of the messenger of the assembly and the message of the prophet is thus commissioned by Yahweh. The depiction here illustrates this important aspect of the conceptual background of prophetic authority." (Freedman, David N. ed., "The Anchor Bible Dictionary" Volume 2 p. 123, Doubleday, New York)

[1]

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