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Asherah in the Hebrew Bible and Northwest Semitic Literature Author(S): John Day Source: Journal of Biblical Literature, Vol
Asherah in the Hebrew Bible and Northwest Semitic Literature Author(s): John Day Source: Journal of Biblical Literature, Vol. 105, No. 3 (Sep., 1986), pp. 385-408 Published by: The Society of Biblical Literature Stable URL: http://www.jstor.org/stable/3260509 . Accessed: 11/05/2013 22:44 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. The Society of Biblical Literature is collaborating with JSTOR to digitize, preserve and extend access to Journal of Biblical Literature. http://www.jstor.org This content downloaded from 143.207.2.50 on Sat, 11 May 2013 22:44:00 PM All use subject to JSTOR Terms and Conditions JBL 105/3 (1986) 385-408 ASHERAH IN THE HEBREW BIBLE AND NORTHWEST SEMITIC LITERATURE* JOHN DAY Lady Margaret Hall, Oxford University, England, OX2 6QA The late lamented Mitchell Dahood was noted for the use he made of the Ugaritic and other Northwest Semitic texts in the interpretation of the Hebrew Bible. Although many of his views are open to question, it is indisputable that the Ugaritic and other Northwest Semitic texts have revolutionized our understanding of the Bible. One matter in which this is certainly the case is the subject of this paper, Asherah.' Until the discovery of the Ugaritic texts in 1929 and subsequent years it was common for scholars to deny the very existence of the goddess Asherah, whether in or outside the Bible, and many of those who did accept her existence wrongly equated her with Astarte. -
Arsu and ‘Azizu a Study of the West Semitic "Dioscuri" and the Cods of Dawn and Dusk by Finn Ove Hvidberg-Hansen
’Arsu and ‘Azizu A Study of the West Semitic "Dioscuri" and the Cods of Dawn and Dusk By Finn Ove Hvidberg-Hansen Historiske-filosofiske Meddelelser 97 Det Kongelige Danske Videnskabernes Selskab The Royal Danish Academy of Sciences and Letters DET KONGELIGE DANSKE VIDENSKABERNES SELSKAB udgiver følgende publikationsrækker: THE ROYAL DANISH ACADEMY OF SCIENCES AND LETTERS issues the following series of publications: Authorized Abbreviations Historisk-filosofiske Meddelelser, 8° Hist.Fil.Medd.Dan.Vid.Selsk. (printed area 1 75 x 104 mm, 2700 units) Historisk-filosofiske Skrifter, 4° Hist.Filos.Skr.Dan.Vid.Selsk. (History, Philosophy, Philology, (printed area 2 columns, Archaeology, Art History) each 199 x 77 mm, 2100 units) Matematisk-fysiske Meddelelser, 8° Mat.Fys.Medd.Dan.Vid.Selsk. (Mathematics, Physics, (printed area 180 x 126 mm, 3360 units) Chemistry, Astronomy, Geology) Biologiske Skrifter, 4° Biol.Skr. Dan. Vid.Selsk. (Botany, Zoology, Palaeontology, (printed area 2 columns, General Biology) each 199 x 77 mm, 2100 units) Oversigt, Annual Report, 8° Overs. Dan.Vid.Selsk. General guidelines The Academy invites original papers that contribute significantly to research carried on in Denmark. Foreign contributions are accepted from temporary residents in Den mark, participants in a joint project involving Danish researchers, or those in discussion with Danish contributors. Instructions to authors Manuscripts from contributors who are not members of the Academy will be refereed by two members of the Academy. Authors of papers accepted for publication will re ceive galley proofs and page proofs; these should be returned promptly to the editor. Corrections other than of printer's errors will be charged to the author(s) insofar as the costs exceed 15% of the cost of typesetting. -
Lucifer's Only Mention in the Bible Is at Isaiah 14:12. the Marginal Notes Of
LUCIFER, WHO OR WHAT? ROBERT L. ALDEN, PH.D.* Lucifer's only mention in the Bible is at Isaiah 14:12. The marginal notes of many Bibles direct attention to Luke 10:18 where we read Jesus' words: "I saw Satan fall like lightning from heaven." I do not approve of such a connection and will seek to show why in the following paragraphs. The translation of the phrase helel ben shachar in Isaiah 14:12 is not easy. The hen shachar is not the problem.1 It means "son of dawn" or the like. The morning star is the son of the morning. The Hebrew idiom ben —"son" means anything closely related to or dependent on or described by the following word in the absolute state.2 But is helel a name? Is it a common noun? Is it a verb? The word helel appears in Zechariah 11:2 in parallel with a verb whose radical letters are yll. Both thus mean "howl" or "yell" and are apparently onomatopoetic. In Ezekiel 21:12 (v. 17 in Hebrew) we have a similar situation. There helel is parallel to zq which means "cry." Jeremiah 47:2 has a related form (hiph'il) and there the word is rendered "wail." The Syriac version, among others, so understood the word in question. "How are you fallen from heaven! Howl in the morning:.. ."3 More translators and commentators chose to render the word as a noun however. The Greek has heosphoros and the Latin lucifer. Both mean "light carrier." The translators of the Septuagint and the Vulgate along with the leading Rabbins and most of the early Christian writers understood the word as a derivative of hll, "to shine." Hence it means "bright one" or "shining one." This, of course, fits best with the rest of the phrase ben shachar, "son of dawn." Tertullian, commenting on Isaiah 14:12, said, "This must mean the devil..."4 Origen, too, readily identified "Lucifer" with Satan.5 John Milton's Paradise Lost has contributed to the dissemination of this erroneous notion: •Assistant Professor of Old Testament, Conservative Baptist Seminary, Denver, Colo- rado. -
De-Demonising the Old Testament
De-Demonising the Old Testament An Investigation of Azazel , Lilith , Deber , Qeteb and Reshef in the Hebrew Bible Judit M. Blair Doctor of Philosophy University of Edinburgh 2008 Declaration I declare that the present thesis has been composed by me, that it represents my own research, and that it has not been submitted for any other degree or professional qualification. ______________________ Judit M. Blair ii ACKNOWLEDGEMENTS There are many people to thank and acknowledge for their support and help over the past years. Firstly I would like to thank the School of Divinity for the scholarship and the opportunity they provided me in being able to do this PhD. I would like to thank my ‘numerous’ supervisors who have given of their time, energy and knowledge in making this thesis possible: To Professor Hans Barstad for his patience, advice and guiding hand, in particular for his ‘adopting’ me as his own. For his understanding and help with German I am most grateful. To Dr Peter Hayman for giving of his own time to help me in learning Hebrew, then accepting me to study for a PhD, and in particular for his attention to detail. To Professor Nick Wyatt who supervised my Masters and PhD before his retirement for his advice and support. I would also like to thank the staff at New College Library for their assistance at all times, and Dr Jessie Paterson and Bronwen Currie for computer support. My fellow colleagues have provided feedback and helpful criticism and I would especially like to thank all members of HOTS-lite I have known over the years. -
Table of Contents
TABLE OF CONTENTS Table of Contents....................................................................................................v Preface to the Second Edition..............................................................................xi Preface to the 1993 Edition.................................................................................xv Acknowledgments...............................................................................................xvii Abbreviations........................................................................................................xxi 1 Preliminary Considerations and Review of Previous Scholarship..........1 Introduction ....................................................................................................1 Method.............................................................................................................3 The Primacy of the Ugaritic Information on Athirat ...............................4 Review of the State of Scholarship..............................................................7 M. B. Brink ....................................................................................................10 W. Louie.........................................................................................................13 V. L. Piper......................................................................................................15 J. M. Hadley...................................................................................................16 M. S. Smith ....................................................................................................17 -
Sahariel A.K.A. Asderel - a Regent of Aries Who Is Invoked During the Creation of Syriac Spellbinding Charms
http://biblehub.com/hebrew/7837.htm Sahariel a.k.a. Asderel - a regent of Aries who is invoked during the creation of Syriac spellbinding charms. http://hafapea.com/angelpages/angels6.html ַס ַהר literary) moon, crescent) http://www.morfix.co.il/en/%D7%A1%D6%B7%D7%94%D6%B7%D7%A8 Sahariel, Asderel An angel invoked in Syriac spellbinding charms. He governs the sign of Aries. http://www.angelfire.com/journal/cathbodua/Angels/Sangels.html Shahariel http://www.angelfire.com/journal/cathbodua/Angels/Wardens.html http://biblehub.com/hebrew/7837.htm Sahariel a.k.a. Asderel - a regent of Aries who is invoked during the creation of Syriac spellbinding charms. http://hafapea.com/angelpages/angels6.html ַס ַהר literary) moon, crescent) http://www.morfix.co.il/en/%D7%A1%D6%B7%D7%94%D6%B7%D7%A8 Sahariel, Asderel An angel invoked in Syriac spellbinding charms. He governs the sign of Aries. http://www.angelfire.com/journal/cathbodua/Angels/Sangels.html Shahar (god) For the moshav in Israel, see Shahar, Israel. doi:10.1163/156853399774228047. Shahar is the god of dawn in the pantheon of Ugarit. He is the twin brother and counterpart of Shalim, son of El, 4 See also and the god of dusk. Both are gods of the planet Venus, and were considered by some to be a twinned avatar of • Shamash the god Attar (Athtar). As the markers of dawn and dusk, Shahar and Shalim also represented the temporal struc- ture of the day.[1] 5 External links • The Ancient Ugaritic Ritual-Poem of Shahar and 1 Etymology Shalem and the Gracious Gods (שחר) The name is a cognate of the Hebrew word Shahar meaning dawn. -
Canaanite Pantheon ADON: (Adonis) the God of Youth, Beauty and Regeneration
Canaanite Pantheon ADON: (Adonis) The god of youth, beauty and regeneration. His death happens arou nd the love affair between him and the goddess Ashtarte which another god envied . He, in the form of a wild boar, attacks and kills Adonis and where his blood f ell there grows red poppies every year. However, as Ashtarte weaps for his loss, she promises to bring him back to life every spring. AKLM: Creatures who attacked Baal in the desert. Some say these creatures are gr asshopper-like. ANATH: This was a Love and War Goddess, the Venus star. She is also known for sl aying the enimies of her brother Baal much in the same way Hathor slaughtered mu ch of mankind (Anath is heavily related to Hathor). After the Defeat of Mavet an d Yam, a feast was thrown for Baal. Anath locked everyone inside, and proceeded to slay everyone (as they had all been fickle toward Baal with both Mavet and Ya m, as well as Ashtar). Baal stopped her and conveinced her that a reign of peace is what was needed. She also has confronted Mavet and was responsible for Baal' s liberation from the underworld. She is the twin sister of Marah. Daughter of A sherah. She is also known as Rahmay- "The Merciful", and as Astarte. Astarte is the Canaanite Name of Ishtar; just as Ishtar is the Babylonian Name of Inanna. I n all cases the Name means, simply, "Goddess" or "She of the Womb". ARSAY: She of the Earth. Daughter of Baal. An underworld Goddess. -
Finn Ove HVIDBERG-HANSEN, Arṣû and Azîzû. a Study of the West Semitic “Dioscuri” and the Gods of Dawn and Dusk (Historiske-Filosofiske Meddelelser, 97)
Syria Archéologie, art et histoire 87 | 2010 Varia Finn Ove HVIDBERG-HANSEN, Arṣû and Azîzû. A study of the West Semitic “Dioscuri” and the Gods of Dawn and Dusk (Historiske-filosofiske Meddelelser, 97) Dagmar Kühn Electronic version URL: http://journals.openedition.org/syria/850 DOI: 10.4000/syria.850 ISSN: 2076-8435 Publisher IFPO - Institut français du Proche-Orient Printed version Date of publication: 1 November 2010 Number of pages: 444-446 ISBN: 9782351591697 ISSN: 0039-7946 Electronic reference Dagmar Kühn, « Finn Ove HVIDBERG-HANSEN, Arṣû and Azîzû. A study of the West Semitic “Dioscuri” and the Gods of Dawn and Dusk (Historiske-filosofiske Meddelelser, 97) », Syria [Online], 87 | 2010, Online since 01 June 2016, connection on 23 September 2020. URL : http://journals.openedition.org/syria/850 ; DOI : https://doi.org/10.4000/syria.850 © Presses IFPO 444 RECENSIONS Syria 87 (2010) moins sur quelques points, une synthèse. Le Proche- romains d’origine grecque. Le latin apparaît partout Orient ne figure ici que de façon très marginale, par comme une langue administrative, et son emploi est une communication de J.-B. Yon, « Bilinguisme et au mieux une concession pour honorer un officiel trilinguisme à Palmyre » et, accessoirement, dans une romain, mais même dans cet usage, il reste rare. Je ne belle étude de D. Feissel, « Écrire grec en alphabet crois pas que l’on puisse suivre l’idée, avancée avec latin : le cas des documents protobyzantins », où il prudence, par J.-B. Yon, d’une tentative discrète des est fait référence, entre autres, à un procès-verbal Palmyréniens pour faire du latin une langue officielle d’Apamée daté de 518 et à une souscription d’un de leur cité. -
El and the Birth of the Gracious Gods
Studia Antiqua Volume 6 Number 1 Article 10 June 2008 El and the Birth of the gracious Gods Daniel Bercerra Follow this and additional works at: https://scholarsarchive.byu.edu/studiaantiqua Part of the History Commons BYU ScholarsArchive Citation Bercerra, Daniel. "El and the Birth of the gracious Gods." Studia Antiqua 6, no. 1 (2008). https://scholarsarchive.byu.edu/studiaantiqua/vol6/iss1/10 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Studia Antiqua by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. EL AND THE BIRTH OF THE GRACIOUS GODS DANIEL BECERRA he god El is the patriarch of the Canaanite pantheon. He is the father, Tcreator and ruler of the gods.1 Some scholars, such as Patrick Miller, have argued that the account of “The Birth of the Gracious Gods,” in which El impregnates two women who in turn give birth to the dawn and dusk, “Shachar and Shalim,” is an illustration of his “gradual decline in the face of Baal’s rise to prominence.”2 They perceive the story as being an example of El’s emascula- tion and a pretext for his eventual replacement by Baal, who was the storm god associated with fertility.3 In the eyes of some, El is portrayed as an impotent old man.4 That he eventually took a secondary role to Baal is not my concern, but rather answering the question of whether this specific text illustrates his fall. -
1. Ebla and the Old Testament It Was in Neolithic Times That The
EBLA, UGARIT AND THE OLD TESTAMENT* Cyrus H. GORDON** 1. Ebla and the Old Testament It was in Neolithic times that the two basic sources of producing food were developed: agriculture and animal husbandry. The surplus of food raised by the farmers and herdsmen made it possible to form communities able to support guilds for special functions: building; weaving wool and linen; manu- facturing wares made of cloth, stone, bone and wood; trading; priestcraft; etc. It was during the Neolithic Age that ceramics began on their enduring course. In the Chalcolithic Age (4000-3000 B. C.), copper, silver and gold as well as stones were worked. Also the beginning of monumental architecture (like the ziggurats of Mesopotamia), fine art (e. g., seal cylinders), and the seeds of writing. The last item refers to numerals and commodities which were indicated ideographically and which developed into Mesopotamian writing around 3000 B. C. at the dawn of the Early Bronze Age.(1) Intellectual urban centers flourished throughout Sumer and Akkad, and spread, albeit in modified form, wherever Mesopotamian tradesmen and armies went. The largest archives of the Early Bronze Age (3000-2000) come not from Mesopotamia but from Syria. An Italian expedition, under the directorship of Professor Paulo Matthiae, has unearthed so far about 15,000 cuneiform tablets dating from the early 23rd century B. C. The principle language is a new border dialect with affinities to East Semitic (=Akkadian or Assyro-Babylonian) and to Northwest Semitic (=Hebrew, Aramaic, Ugaritic). Although the date is a millennium earlier than the Ugaritic tablets and therefore long before the earliest dates ever seriously suggested for Abraham, the Ebla Archives have a bearing on the Old Testament: linguistically and culturally. -
Women and Household Shrines in Ancient Israel
Women and household shrines in ancient Israel Item Type text; Dissertation-Reproduction (electronic) Authors Willett, Elizabeth Ann Remington Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 10/10/2021 20:20:33 Link to Item http://hdl.handle.net/10150/288986 DWORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter &ce, \^e others may be fit}m ai^ type of computer printer. The quality of this reprodactioii is dependent apon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and impropo- alignment can adversely affect rq)roduction. In the unlikely event that the author did not send UMI a complete manuscript and there are misang pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, b^inning at the upper left-hand comer and continuing from left to right in equal sections with small overlaps. Each original is also photographed in one exposure and is included in reduced form at the back of the book. Photographs included in the original manuscript have been reproduced xerographically in this copy. -
Introduction
Cambridge University Press 0521662354 - The Cult of Asherah in Ancient Israel and Judah: Evidence for a Hebrew Goddess Judith M. Hadley Excerpt More information Introduction The discovery of the Khirbet el-Qom and Kuntillet Ajrud material in recent years has caused scholars to reconsider many previously held beliefs concern- ing the nature of Israelite religion. The mention of ‘Yahweh (and) his asherah’ in the inscriptions has generated much discussion and controversy. It is the intention of this study to examine this material in detail, and to try to discover just what the ancient Israelites meant by ‘Yahweh (and) his asherah’. The first chapter provides an introduction to the problem, and discusses the various interpretations of the Hebrew word a˘sˇe¯ra¯h, whether a type of wooden cultic object, the goddess Asherah, or both. I next consider the different PhD dissertations and recent books which have been written on various aspects concerning asherah. I use the word a˘sˇe¯ra¯h as an English loan word, with both a capital and a small ‘a’. I use the spelling Asherah only in those cases where it is certain that the goddess is indicated. In all other instances the lower case letter is used. This does not mean that ‘asherah’ (in my comments) never refers to the goddess; it simply means that it is not absolutely certain whether the goddess or her image is indicated. Furthermore, for those words such as asherah which have become more or less common loan words, I have used an Anglicized form; these include massebah and bamah (as well as their plurals) and most proper names such as Athirat, El, Baal, Astarte, Anat and the like.