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•. for the reason that she is referred to inside the biblical ext simply as "Jephthah's daughter", it truly is not possible to debate the etymology or perhaps the JIleaning of her title. it could be pointed out, how'¢ver, that in Christian and Jewish tradition she has become given numerous significant names (see. For illustration. Pseudo-Philo's :UB forty).' .' ~~,'file'r II. The specific Tale of Jephthah' s iq~ughter will not surface outside the house the ~:gebrew Bible while in the literature of any con#mporary society. nonetheless, numerous ~~holars have observed similarities concerning i~ephthah's daughter and many Greek iwythological heroines, most frequently Iphiz~'r~eia and KorelPersephone. DAY (1989) ~~ffers by far the most sustained discussion in ~~your of seeing significant parallels amid ~~e tales of Jephthah's daughter, Jphi~~$~eia and KOTe. The viability with the paral~~~~;she implies is dependent on her inter$Pretation of the nature in the yearly ceremony ~~ntioned inside the biblical text (see down below). ~RCUS (1986) presents one of the most sustained ... ~~gument towards viewing meaningful paralamong the tales. a couple of scholars have ~'

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the moon along with the -·host of heaven, and also the Syro-Canaanite -·BaaI. The listing of Baal, the Sunshine as well as moon is often Syrian. We've got listed here, as a result, constellations of your ecliptic, Regardless that, if we reflect about the that means which the ternl 'planets' has taken on in Jewish Aramaic and Center Hebrew, we are unable to exclude this semantic price was previously present from the biblical time period (what is a lot more, the "abodes" are also dwelling sites with the planets). one particular should also take into consideration which the passage underneath perusal in 2 Kgs is really a later on addition to your account of Josiah's cultic refonn (GRAY 1977:732; MONTGOMERY & GEllMAN 1986:546). 1 could even Evaluate it to parallel passages in Oeut 17:3 (wherever the mazza/or that turned so well known in Israel while in the late submit-exilic and postbiblical intervals usually are not even pointed out) or in Deut 4: 19 (in which "stars" are cited generally speaking tenns over the list of forbidden deities, Possibly which means just Unique groupings of stars or else essential planets as

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Adonizedek ('My Lord is ~edeq·. Josh ten: 1)-both of those discovered as kings of Jerusalem-suggest one-way links into the West Semitic dei'ty ~edeq (-Righteousness). who might also. be an astral deity (Notice also David's large priest Zadok). These deities. Shalim and ~edeq, are no less than as likely to have already been central into the pre-Israelite Jerusalem cult. mainly because it is that the cult of EI-CElyon was the dominant. spiritual institution (see fuller dialogue in SEOW 1989:43-47). a person notes that; regardless of whether the existence of a Jebusite cult of El-cEIy6n is granted, it is actually unlikely the Israelite identification of Yahweh as EI'Ely6n derives itli origin from this custom. The existence of CEly6n in Deut 32 and Num 24. which can in a few fonn be pre-monarchical. gravitates versus this type of speculation. additional. as SEOW has convincingly argued, Yahweh is probably going to are actually honored as EI-CElyon with the sanctuary of Shiloh very well just before David's seize of Jerusalem (SEOW 1989:11-fifty four, esp. 41-fifty four). As an epithet used that has a signitlcant diploma of fluidity throughout the West Semitic region, it is straightforward to know how CElyon could possibly have built a comparatively simple transition from EI-veneration to Yahwistic culLie tradition in early Israelite faith.

Thus the Code of Hammurapi commences: "When lofty -+ Anum, king in the Anunnaki, (and) Enlil, lord of heaven and earth, the determiner from the destinies in the land,· identified for Marduk, the very first-born of Enki, the Enlil functions in excess of all mankind, built him good Amongst the Igigi, named Babylon by its exalted identify, made it supreme on the globe; proven for him in its midst an enduring kingship, whose foundations are as organization as -heaven and earth-" (Codex Hamrnurapi I 1-21 [ANE:f.three]). Even below, Marduk's elec· tion continues to be the continuation of the older Mesopotamian tradition. In that custom, the god in the politically dominant city ruled the land, but the central Assembly put or assembly with the gods continues to be Nippur and ultimate electricity resides Together with the divine assembly and its leaders. one particular big difference, nonetheless, from some earlier fonnulations appears to be the therapy of Marduk's kingship in Babylon as Everlasting. All exactly the same, Marduk during the Old Babylonian time period is apparently no more than a junior member with the pantheon; he is a neighborhood god but he is currently a everlasting mem· . "

to get interpreted as the proper identify EI accompanied by enclitic memo The expression tadat 'e! ('the council of EI', Ps 82:one) could be taken in corroboration of that probability (--Council). II. The main cultures surrounding historical Ismel have each created Specific vocables for the Idea of deity. even though these \\lords are now rendered as 'god' by modern-day translators, it should not be assumed that The traditional in close proximity to jap conceptions of 'god' are in ideal correspondence with Individuals of modern men and women. it's for that reason vital not to halt shon within the mere translation with the tenns, but to probe their significance and connotations by a careful research of the way in which plus the context in which they happen to be used. In Egypt the customary word for god is lI!r. The word happens as a component in the new identify Pharaoh gave to -+ Joseph (Gen forty one :45): Zaphenath-paneah, m.ll::ii:~~, is interpreted by Egyptologists as cjd-pHI!riw.ftn[J, 'God has stated: He'll Dwell' (H. RANKE, Die iig)'ptischen Personennamell, Vol.

still even in these texts we are informed minimal about Mot's immediate household or ancestry. He bears the epithets 'the son of -+EI' (bn ibn) and 'Beloved of EI' (yddlmdd if), but no reference is built as to if he was the eldest youngster. We've got no reference to any young children of Mot initial-born or usually (Though we do hold the curious Ugaritic personalized name bn mt which P. WATSO:"J (Mot, 17,e God of Demise at Vgarit and within the previous testomony [diss. Yale 1970] a hundred and fifty five) interprets 'son of Mot'. cf. the Hebrew own identify 'aMmot I Chron. six: 10). These information are congruent with what we know to be an absence of the cult of Mot at Ugarit. There is no mention of Mot in almost any from the pantheon lists. His identify is absent from every one of the sacrificial and featuring lists also. it can be thus not astonishing that we haven't found any sanctuary devoted to him. The cult with the Canaanite god Resheph is well attested all over Syria-Palestine and much over and above (Egypt, Ugarit, Phoenicia, Cyprus, and Mesopotamia) normally in syncretism with other deities (see Y. Y ADlN, in

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