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The phrase "Biblical mythology" refers to the body of myths presented in some parts of the Bible. According to sociologists of religion, many narratives in the Bible fulfill the criteria of being a myth: they are based on tradition and legend, designed to explain the universal and local beginnings ("creation myths" and "founding myths"), natural phenomena, inexplicable cultural conventions, and anything else for which no simple explanation presents itself. In order to compare these stories to myths in other traditions without prejudice or bias, the Biblical accounts are likewise treated under the same terminology, just as the comparable stories are.
Some Jews and Christians strongly object to the use of the term myth to refer to any part of their respective religious texts or beliefs. This is largely due to the fact that the Bible itself uses the word myth to mean an invented tale, a falsehood, and this is the use that has passed into common parlance. According to this traditional view, the Scriptures are divinely revealed by God, trustworthy in contrast to the stories and legends of other ancient people. In some cases the historical factuality of the accounts is regarded as essential to the spiritual meaning of the tales. For all of these reasons members of these communities might resist the terminology and procedures of mythology as they are applied to the Bible by scholars. This contrasts with the more recent, academic definition, which is not primarily interested in the historical accuracy of the stories and focuses instead on the explanatory purpose they serve. Consequently, other Jews and Christians, especially those who regard the historical accuracy of the narratives to be of inferior importance compared to the symbolic, religious or cultural role of these stories, do not object to the discussion of Bible's stories in terms of mythology.
This article concerns itself with the study of explanatory narratives in the Hebrew Bible, the Apocrypha( also called inter-testamental canon) and the New Testament. In contrast to the religious use of these texts, scholars of mythology are interested in the stories of the Bible for their role within the religious or ethnic community that has preserved them, and the comparison to other traditions. The belief in these stories as history may be of interest to sociologists and historians of religion; however, historicity is not necessarily of primary interest in the study of mythology.
Mythology in the Hebrew Bible
A common aim of mythological studies is to construct a theory of knowledge diffusion, supposing that when distinct traditions share themes in common, it may suggest borrowing and adaption from one stream to the other. A typical supposition is that later concepts of deity and other mythical elements are modifications of earlier themes. In this regard, one of the most studied areas of mythology compares the creation accounts of cultures surrounding the ancient Jews, with the creation narratives of the Bible, especially in the book of Genesis, and a few other texts. The story of God fashioning Adam and Eve, the first humans, from the dust of the ground, is a source of much critical analysis and discussion.
These narratives briefly mention the existence of the Leviathan (a sea-creature) and the Behemoth (a land-creature), which later became rich sources of discussion in Jewish folklore and the rabbinic aggadah.
Leviathan (לִוְיָתָן "Twisted; coiled", Standard Hebrew Livyatan,) was a Biblical sea monster. It is referred to in passing in Psalms 74:13-14; Job 41; and Isaiah 27:1. These may be references to a crocodile or whale. The word leviathan has come to refer generally to any large monster or creature. Linguists connect Leviathan with the name Ltn (*Lôtân), in earlier Ugaritic mythology, where it is associated with the sea-god Yam. In contrast to this mythical sea-serpent the biblical Leviathan is a created being which, while awesome and terrifying, is without divine powers.
Behemoth (Hebrew בהמות Bəhēmôth, Behemot, "Beasts; animals") is the untranslated name of an amphibious animal mentioned in the Book of Job, 40:15. Suggestions as to his identity include a hippopotamus, a water buffalo, a crocodile, or a dinosaur.
The Hebrew Bible arguably has far fewer mythological characteristics than similar works of other ancient near-eastern cultures. Both traditional rabbinic Jews, conservative Christians and historians of religion concur that the Torah is often directly counterpoised against the beliefs, forms of worship and other practices of all nearbypolytheistic people (but, of course, there is a very wide diversity of opinion concerning why, when, how and by whom the Torah was written).
The commandments in the Hebrew Bible against idolatry are rejoinders to the beliefs and practices of the ancient polytheistic religions of the ancient near-east and middle-east. Specifically, the Bible makes rejoinders against the religions of ancient Akkad, Mesopotamia, and Egypt. Many polytheistic ancient near-eastern and middle-eastern religions were said (by their detractors, i.e. Jewish prophets) to have a set of practices which the Israelites should have found horribly immoral, such as orgiastic sex rites; cultic male prostitution; cultic female prostitution; passing a child through a fire to Molech; and child sacrifice.
See also: Jewish mythology
Mythology in the Apocrypha
To be written.
Mythology in the New Testament
To be written. See Christian mythology.
References
External links
"Biblical mythology"