in Jewish and Christian Literature . Philadelphia: Fortress Press, 1983.
Hjerl-Hansen, B. “Le rapprochement poisson-serpent dans le prédication de Jésus (Mt. VII, 10 et Luc. XI, 11),” RB N.S. 55 (1948) 195–98.
Hönig, A. Die Ophiten . Berlin, 1889. N.V.
Hobbs, T. R. 2 Kings . Word Biblical Commentary 13. Waco, Tex.: Word, 1985; see esp. pp. 250–53.
Hocquenghem, A. M. “Les ‘crocs’ et les ‘serpents’: L’autorité absolue des ancêtres mythiques,” Representations of Gods , ed. H. G. Kippenberg. Visible Religion 2; Leiden: Brill, 1983; pp. 58–74. [Hocquenghem discusses Peruvian figures with human and serpent features that date from approximately 200 BCE to 700 CE, and convey ideas preserved in sixteenth-and seventeenth-century Spanish lexicons. These images embody symbolically immortal power.]
Hofbauer, J. “Die Paradiesesschlange (Gn 3),” Zeitschrift für katholische Theologie 59 (1947) 228–31.
Hoffmann, I. “Die Schlange im Bett: Anlässe für Rituale bei den Hethithern,” Altorientalische Forschungen 17 (1990) 186–88.
Holland, T. A. Publications: The Oriental Institute 1906–1991: Exploring the History and Civilizations of the Near East . Oriental Institute Communications 26. Chicago: University of Chicago Press, 1991.
Holmberg, U. Der Baum des Lebens: Göttinnen und Baumkult . Bern: Edition Amalia, 1996; originally published in 1922); see the following Illus.: 34 [serpent entwined on a tree], 37 [serpent goddess Ganga], 41 [the goddess Erde with a serpent], 53 [a serpent three times curled around the navel stone], 67 [two serpents, upraised, beneath a three-headed goddess].
Holter, K. “The Serpent in Eden as a Symbol of Israel’s Political Enemies: A Yah-wistic Criticism of the Solomonic Foreign Policy?” Scandinavian Journal of the Old Testament 1 (1990) 106–12. [With W. von Soden (see the entry) and M. Görg (see the entry), Holter sees a hidden polemic against Solomon’s foreign policy, but rightly claims more than Egypt is in view, since nachash in the Old Testament symbolizes Egypt as well as other nations. Since the J writer perceived Israel as a blessing for all nations, Gen 12:3 (“and whoever curses you I will curse”) has polemical political overtones directed against Solomon’s foreign alliances.]
Holtom, D. C. The Japanese Enthronement Ceremonies with an Account of the Imperial Regalia . Tokyo: The Japan Advertiser Press, 1928.
Honecker, M. “Christus Medicus,” Kerygma und Dogma 31 (1985) 307–23.
Hopfner, T. Das Diagramm der Ophiten . 1930; see esp. pp. 86ff. N.V.
______. “Der Tierkult der alten Ägypter,” Denkschriften der kaiserlichen Akademie der Wissenschaften in Wien , Philosophisch-historische Klasse 57.2; Abhandlung 6 (1913) 136–49.
Hornung, E. “Die Bedeutung des Tieres im alten Ägypten,” Studium Generale 20 (1967) 69–84.
______. Idea Into Image: Essays on Ancient Egyptian Thought , trans. E. Bredeck. n.c.: Timken Publishers, Inc., 1992; see esp. pp. 49–51, 62–67.
Houlihan, P. F. The Animal World of the Pharaohs . London and New York: Thames and Hudson, 1996.
Houziaux, A. Le Tohu-bohu, le Serpent et le bon Dieu . Paris: Presses de la Renaissance, 1997.
Howard-Brook, W. Becoming Children of God: John’s Gospel and Radical Dis-cipleship . The Bible and Liberation. Maryknoll, N. Y.: Orbis Books, 1994.
Howey, M. O. The Encircled Serpent: A Study of Serpent Symbolism in All Countries and Ages . New York: Arthur Richmond Company, 1955. [Originally published London, 1926; a valuable book, full of data, but not refined by scientific methodology.]
Hübner, J. “Christus Medicus: Ein Symbol des Erlösungsgeschehens und ein Modell ärztlichen Handelns,” Kerygma und Dogma 31 (1985) 324–35.
Hultkranzt, A. The Religions of the American Indians , trans. M. Setterwall. Hermeneutics: Studies in the History of Religions 7. Berkeley: University of California Press, 1979.
Hunger, J. Babylonische Tieromina nebst griechisch-römischen Parallelen .
Hjerl-Hansen, B. “Le rapprochement poisson-serpent dans le prédication de Jésus (Mt. VII, 10 et Luc. XI, 11),” RB N.S. 55 (1948) 195–98.
Hönig, A. Die Ophiten . Berlin, 1889. N.V.
Hobbs, T. R. 2 Kings . Word Biblical Commentary 13. Waco, Tex.: Word, 1985; see esp. pp. 250–53.
Hocquenghem, A. M. “Les ‘crocs’ et les ‘serpents’: L’autorité absolue des ancêtres mythiques,” Representations of Gods , ed. H. G. Kippenberg. Visible Religion 2; Leiden: Brill, 1983; pp. 58–74. [Hocquenghem discusses Peruvian figures with human and serpent features that date from approximately 200 BCE to 700 CE, and convey ideas preserved in sixteenth-and seventeenth-century Spanish lexicons. These images embody symbolically immortal power.]
Hofbauer, J. “Die Paradiesesschlange (Gn 3),” Zeitschrift für katholische Theologie 59 (1947) 228–31.
Hoffmann, I. “Die Schlange im Bett: Anlässe für Rituale bei den Hethithern,” Altorientalische Forschungen 17 (1990) 186–88.
Holland, T. A. Publications: The Oriental Institute 1906–1991: Exploring the History and Civilizations of the Near East . Oriental Institute Communications 26. Chicago: University of Chicago Press, 1991.
Holmberg, U. Der Baum des Lebens: Göttinnen und Baumkult . Bern: Edition Amalia, 1996; originally published in 1922); see the following Illus.: 34 [serpent entwined on a tree], 37 [serpent goddess Ganga], 41 [the goddess Erde with a serpent], 53 [a serpent three times curled around the navel stone], 67 [two serpents, upraised, beneath a three-headed goddess].
Holter, K. “The Serpent in Eden as a Symbol of Israel’s Political Enemies: A Yah-wistic Criticism of the Solomonic Foreign Policy?” Scandinavian Journal of the Old Testament 1 (1990) 106–12. [With W. von Soden (see the entry) and M. Görg (see the entry), Holter sees a hidden polemic against Solomon’s foreign policy, but rightly claims more than Egypt is in view, since nachash in the Old Testament symbolizes Egypt as well as other nations. Since the J writer perceived Israel as a blessing for all nations, Gen 12:3 (“and whoever curses you I will curse”) has polemical political overtones directed against Solomon’s foreign alliances.]
Holtom, D. C. The Japanese Enthronement Ceremonies with an Account of the Imperial Regalia . Tokyo: The Japan Advertiser Press, 1928.
Honecker, M. “Christus Medicus,” Kerygma und Dogma 31 (1985) 307–23.
Hopfner, T. Das Diagramm der Ophiten . 1930; see esp. pp. 86ff. N.V.
______. “Der Tierkult der alten Ägypter,” Denkschriften der kaiserlichen Akademie der Wissenschaften in Wien , Philosophisch-historische Klasse 57.2; Abhandlung 6 (1913) 136–49.
Hornung, E. “Die Bedeutung des Tieres im alten Ägypten,” Studium Generale 20 (1967) 69–84.
______. Idea Into Image: Essays on Ancient Egyptian Thought , trans. E. Bredeck. n.c.: Timken Publishers, Inc., 1992; see esp. pp. 49–51, 62–67.
Houlihan, P. F. The Animal World of the Pharaohs . London and New York: Thames and Hudson, 1996.
Houziaux, A. Le Tohu-bohu, le Serpent et le bon Dieu . Paris: Presses de la Renaissance, 1997.
Howard-Brook, W. Becoming Children of God: John’s Gospel and Radical Dis-cipleship . The Bible and Liberation. Maryknoll, N. Y.: Orbis Books, 1994.
Howey, M. O. The Encircled Serpent: A Study of Serpent Symbolism in All Countries and Ages . New York: Arthur Richmond Company, 1955. [Originally published London, 1926; a valuable book, full of data, but not refined by scientific methodology.]
Hübner, J. “Christus Medicus: Ein Symbol des Erlösungsgeschehens und ein Modell ärztlichen Handelns,” Kerygma und Dogma 31 (1985) 324–35.
Hultkranzt, A. The Religions of the American Indians , trans. M. Setterwall. Hermeneutics: Studies in the History of Religions 7. Berkeley: University of California Press, 1979.
Hunger, J. Babylonische Tieromina nebst griechisch-römischen Parallelen .
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