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Preliminary material /Editors EL IN THE UGARITIC TEXTS -- THE WORD 'ēl AS APPELLATIVE AND AS PROPER NAME /Editors EL IN THE UGARITIC TEXTS -- THE ETYMOLOGY OF 'ēl /Editors EL IN THE UGARITIC TEXTS -- UGARITIC PROPER NAMES COMPOUNDED WITH Il /Editors EL IN THE UGARITIC TEXTS -- EL'S EPITHETS AND ATTRIBUTES IN THE UGARITIC TEXTS /Editors EL IN THE UGARITIC TEXTS -- ELYON AND EL AND BAAL SHAMĒM /Editors EL IN THE UGARITIC TEXTS -- BETHEL /Editors EL IN THE UGARITIC TEXTS -- EL'S ABODE /Editors EL IN THE UGARITIC TEXTS -- EL'S STATUS AND SIGNIFICANCE IN THE UGARITIC TEXTS /Editors EL IN THE UGARITIC TEXTS -- INDEXES /Editors EL IN THE UGARITIC TEXTS.
Canaanite Myth and Hebrew Epic by Frank Moore Cross Pdf
The essays in this volume address key aspects of Israelite religious development. Frank Moore Cross traces the continuities between early Israelite religion and the Canaanite culture from which it emerged; explores the tension between the mythic and the historical in Israel’s religious expression; and examines the reemergence of Canaanite mythic material in the apocalypticism of early Christianity and the Dead Sea Scrolls.
Ugaritic Texts: Ba'al Cycle by Scriptural Research Institute Pdf
The Ba‘al Cycle, or Ba‘al Saga, is a collection of stories about Ba‘al Hadad, the supreme god of the Canaanite pantheon in the late bronze age. The Ugaritic Texts are ancient tablets that were recovered from archaeological digs at the ruins of Ugarit, a bronze-age city in northwest Syria, at the foot of the mountain Jebel Aqra on the modern Syrian-Turkish border. The Ba‘al Cycle is generally divided into several sections, based on the groupings of the tablets that were discovered, however, this series of translations is divided into just two sections, Victorious Ba‘al, and Ba‘al Defeats Mot. These divisions are always subjective. Some translators divide the central section regarding the building of Ba‘al’s Temple on Mount Zaphon from the preceding battle with Yam. Others also separate out the intermediate section involving Ba‘al’s discussion with Anat, however, this series is divided based on the apparent shift in source material between the early section and the later section. The earliest section appears to be a translation from ancient Egyptian and includes Egyptian loanwords, as well as numerous references to the houses of the gods, which seems to be a reference to the system of decans used in Egypt from the Old Kingdom onward, to tell time at night. The main section of Ba‘al Defeats Mot, appears to have been translated from an old Akkadian text that retold a Hurrian and Hattic story about two gods descending into the underworld. Many Akkadian, Hattic, and Hurrian loanwords are found in the later section, which are mostly missing from the earlier section, as well as the conclusion. The major exception being the messenger Ủgar, who was a Hurrian psychopomp, like the Canaanite Horon, and Greek Charon. As the city of Ugarit was named after him, this name clearly predates the text itself, and so it cannot be used to date the text. Nevertheless, does indicate that the city was originally a Hurrian settlement before becoming Semitic, which helps to explain why the older second section, appears to be a translation of an Akkadian retelling of a Hurrian story. Additionally, Luwian names are found in the second section, which places the origin of the Akkadian source text to sometime between when the Luwians settled in western Anatolia, generally dated to circa 2000 BC, and when the Hittites absorbed the Hattians around 1700 BC. As the text appears to have then been translated into Egyptian, before Ugaritic, it may trace the route the Hyksos took to Egypt, via the Luwian, Hattic, and Hurrian lands. The first section, Victorious Ba‘al, appears to be a later text, written after 1700 BC, when a massive series of earthquakes destroyed most of the Minoan cities and palaces. The earthquake marks the division between the Old Palace Period and the New Palace Period of Minoan architecture. At the time, there was a significant change in the sky, as the Bull stopped being the asterism that marked the northern vernal equinox, and the Ram replaced him. Unlike the Bull, the Ram was not on the ecliptic, the line in the sky that the sun and planets travel on relative to the earth, but above it. Below the ecliptic, and closer to it, was the Sea Monster, later called Cetus. The battle in the Victorious Ba‘al, was about the storm-god Hadad battling the sea-god Yam, to take over the kingship from the ram-god Attar, and appears to be about the struggle between these two gods to rule the earth after the bull god El had turned over his throne to the ram god Attar. That transition would have happened in circa 1700 BC, and so this text had to be written later than that.
Ugaritic Texts: Victorious Ba'al by Scriptural Research Institute Pdf
The Victorious Ba‘al is the first section of the Ba‘al Cycle, a collection of ancient stories about the Canaanite god Hadad. The term Ba‘al in the Ugaritic Texts, meaning ‘lord’ or ‘master,’ is the equivalent of the Akkadian belu, Canaanite b‘l, Sabaean b‘l, Aramaic ba‘la, Hebrew b‘l, Syriac ba'la, Arabic ba‘l, and Ge‘ez bal. The Ugaritic Texts are ancient tablets that were recovered from archaeological digs at the ruins of Ugarit, a bronze-age city in northwest Syria, at the foot of the mountain Jebel Aqra on the modern Syrian-Turkish border. The Ba‘al Cycle is generally divided into several sections, based on the groupings of the tablets that were discovered, however, this series of translations is divided into just two sections, Victorious Ba‘al, and Ba‘al Defeats Mot. These divisions are always subjective. Some translators divide the central section regarding the building of Ba‘al’s Temple on Mount Zaphon from the preceding battle with Yam. Others also separate out the intermediate section involving Ba‘al’s discussion with Anat, however, this series is divided based on the apparent shift in source material between the early section and the later section. The earliest section appears to be a translation from ancient Egyptian and includes Egyptian loanwords, as well as numerous references to the houses of the gods, which seems to be a reference to the system of decans used in Egypt from the Old Kingdom onward, to tell time at night. The 36 ancient Egyptian decans, or houses of stars, are accepted as the basis of pre-Babylonian astrological systems throughout Eurasia, including the systems used in India, China, and Japan. The traditional Canaanite system, while poorly documented was somewhat more complex, having 72 houses instead of 36. One was the House of El, and one was the House of Asherah, his main wife, and 70 belonging to their children, the Elim (gods), and Elohim (goddesses). The first section, Victorious Ba‘al, appears to be a later text, written after 1700 BC, when the gods changed places in the sky and destroyed the Minoan Civilization, in the view of the Minoans. In approximately 1700 BC, a massive series of earthquakes destroyed most of the Minoan cities and palaces. The earthquake marks the division between the Old Palace Period and the New Palace Period of Minoan architecture. At the time, there was a significant change in the sky, as the Bull stopped being the asterism that marked the northern vernal equinox, and the Ram replaced him. Unlike the Bull, the Ram was not on the ecliptic, the line in the sky that the sun and planets travel on relative to the earth, but above it. Below the ecliptic, and closer to it, was the Sea Monster, later called Cetus. The battle in the Victorious Ba‘al, was about the storm-god Hadad battling the sea-god Yam, to take over the kingship from the ram-god Attar, and appears to be about the struggle between these two gods to rule the earth after the bull god El had turned over his throne to the ram god Attar. That transition would have happened in circa 1700 BC, and so this text had to be written later than that.
The Ugaritic Baal Cycle offers a translation and the first commentary on the Ugaritic Baal Cycle. The longest and most important religious text from ancient Ugarit, the Baal Cycle witnesses to both the religious worldview of Ugarit and the larger background to many of the formative religious concepts and images in the Bible. The volume treats introductory matters such as date, order and continuity of the tablets, the history of interpretation, and finally a new proposal for the interpretation of text drawing on the insights of previous views as well as newer evidence. The commentary proper provides bibliography, text, textual notes, literary structure and detailed commentary for each column in the first two tablets.
Ugaritic Texts: Pertaining to Keret by Scriptural Research Institute Pdf
Pertaining to Keret, also called the Legend of Keret, or the Epic of Keret is a collection of three tablets recovered from archaeological digs in the 1920s and 1930s at the ruins of Ugarit, a bronze-age city in northwest Syria, at the foot of the mountain Jebel Aqra on the modern Syrian-Turkish border. They date to Late-Bronze Era, specifically estimated to sometime around 1350 BC based on the name of the scribe Elimelek, who also transcribed the Ba‘al Cycle for King Niqmaddu of Ugarit. The story itself is set much earlier, and in a land far to the east of Ugarit, likely along the Khabur River in eastern modern Syria, and the Tur Abdin highlands of southeastern modern Turkey. They tell parts of the story of an ancient Hurrian king named Keret, and his wife Hurriya, unfortunately, the tablets are quite damaged, and there were probably once more tablets to the story. The story begins and ends abruptly, suggesting that there was at least one tablet before and after the surviving tablets.Only part of the story of Keret and Hurriya has been found, on three tablets, all of which are broken, leaving a fragmentary story which is, unfortunately, is missing its beginning and ending, and there may have also been another tablet between Tablets 2 and 3. The surviving story begins with King Keret of Beth Khubur having already lost everything other than his throne. In some respects, the story has parallels to the Book of Job, both at the beginning and at the end, with a parallel to Homer’s Illiad in the middle. It begins with his entire family having died, and him being the only surviving son of his mother. Also, his wife and children have died, although the details of how everyone died have not survived. The Bull god El came to Keret in his dreams and told him to march his army to the land of Ủdủm, and attack the towns and villages, capturing the women that worked the fields and as woodcutters. Then to wait seven days until the king of Ủdủm agreed to his terms, and surrendered his eldest daughter to Keret to become his new wife. While it is not entirely clear where the story is set, the names Beth Khubur and Ủdủm suggest the Khabur River tributary of the Euphrates River, in eastern modern Syria. Beth Khubur is a combination of two words, bt, meaning house or temple in Canaanite, and ḫbr, originally the Sumerian word for river, which was adopted by the Akkadians as the name for two major tributaries of the Euphrates and Tigris rivers. The Khabur which was a tributary for the Euphrates has four major sources, three of which are in the Tur Abdin highlands of southeastern Turkey, which is likely what was being referred to as Ủdủm in the story.
An updated and corrected edition of a classic work, with new material. This book is an up-to-date translation and commentary on the Ugaritic texts. Of interest and importance for a general readership, as well as students and specialists in biblical, classical and religious studies. As well as being intrinsically fascinating, the Ugaritic texts have long been recognized as basic background material for Old Testament study. Ugaritic deities, myths, religious terminology, poetic techniques and general vocabulary are widely encountered by the attentive reader of the Hebrew Bible. The present edition offers an up-to-date translation and commentary based on scrutiny of the original tablets and the most recent academic discussion. While addressing the needs of accurate translation it also attempts to take seriously demands for a readable English version.
In the spring of 1928, a Syrian farmer was plowing on the Mediterranean coast near a bay called Minet el-Beida. His plow ran into a stone just beneath the surface. When he examined the obstruction, he found a large man-made flagstone that led into a tomb, in which he found some valuable objects that he sold to a dealer. Little did he know what he had discovered. In April of 1929, C. F. A. Schaeffer began excavation of the tombs, but a month later he moved to the nearby tell of Ras Shamra. On the afternoon of May 14, the first inscribed clay tablet came to light--thus the beginnings of the study of Ugarit and the Ugaritic language. Seventy-five years have passed, and the impact of this extraordinary discovery is still being felt. Its impact on biblical studies perhaps has no equal. In February 2005, some of the preeminent Ugaritologists of the present generation gathered at the Midwest Regional meetings of the American Oriental Society to commemorate these 75 years by reading the papers that are now published in this volume. The first five essays deal with the Ugaritic texts, while the last three deal with archaeological or historical issues.
Ugaritic Texts by Scriptural Research Institute Pdf
The Ba'al Cycle, or Ba'al Saga, is a collection of stories about Ba'al Hadad, the supreme god of the Canaanite pantheon in the late bronze age. The Ugaritic Texts are ancient tablets that were recovered from archaeological digs at the ruins of Ugarit, a bronze-age city in northwest Syria, at the foot of the mountain Jebel Aqra on the modern Syrian-Turkish border. The Ba'al Cycle is generally divided into several sections, based on the groupings of the tablets that were discovered, however, this series of translations is divided into just two sections, Victorious Ba'al, and Ba'al Defeats Mot. These divisions are always subjective. Some translators divide the central section regarding the building of Ba'al's Temple on Mount Zaphon from the preceding battle with Yam. Others also separate out the intermediate section involving Ba'al's discussion with Anat, however, this series is divided based on the apparent shift in source material between the early section and the later section. The earliest section appears to be a translation from ancient Egyptian and includes Egyptian loanwords, as well as numerous references to the houses of the gods, which seems to be a reference to the system of decans used in Egypt from the Old Kingdom onward, to tell time at night. The main section of Ba'al Defeats Mot, appears to have been translated from an old Akkadian text that retold a Hurrian and Hattic story about two gods descending into the underworld. Many Akkadian, Hattic, and Hurrian loanwords are found in the later section, which are mostly missing from the earlier section, as well as the conclusion. The major exception being the messenger Ủgar, who was a Hurrian psychopomp, like the Canaanite Horon, and Greek Charon. As the city of Ugarit was named after him, this name clearly predates the text itself, and so it cannot be used to date the text. Nevertheless, does indicate that the city was originally a Hurrian settlement before becoming Semitic, which helps to explain why the older second section, appears to be a translation of an Akkadian retelling of a Hurrian story. Additionally, Luwian names are found in the second section, which places the origin of the Akkadian source text to sometime between when the Luwians settled in western Anatolia, generally dated to circa 2000 BC, and when the Hittites absorbed the Hattians around 1700 BC. As the text appears to have then been translated into Egyptian, before Ugaritic, it may trace the route the Hyksos took to Egypt, via the Luwian, Hattic, and Hurrian lands. The first section, Victorious Ba'al, appears to be a later text, written after 1700 BC, when a massive series of earthquakes destroyed most of the Minoan cities and palaces. The earthquake marks the division between the Old Palace Period and the New Palace Period of Minoan architecture. At the time, there was a significant change in the sky, as the Bull stopped being the asterism that marked the northern vernal equinox, and the Ram replaced him. Unlike the Bull, the Ram was not on the ecliptic, the line in the sky that the sun and planets travel on relative to the earth, but above it. Below the ecliptic, and closer to it, was the Sea Monster, later called Cetus. The battle in the Victorious Ba'al, was about the storm-god Hadad battling the sea-god Yam, to take over the kingship from the ram-god Attar, and appears to be about the struggle between these two gods to rule the earth after the bull god El had turned over his throne to the goat god Attar. That transition would have happened in circa 1700 BC, and so this text had to be written later than that.
Author : Mark S. Smith Publisher : Wm. B. Eerdmans Publishing Page : 300 pages File Size : 47,9 Mb Release : 2002-08-03 Category : History ISBN : 080283972X
There is still much disagreement over the origins and development of Israelite religion. Mark Smith sets himself the task of reconstructing the cult of Yahweh, the most important deity in Israel's early religion, and tracing the transformation of that deity into the sole god - the development of monotheism.
The Storm-god in the Ancient Near East by Alberto Ravinell Whitney Green Pdf
Green traces these motifs through the Mesopotamian, Anatolian, Syrian, and Levantine regions; he argues that, in the end, Yahweh of the Bible can be identified as a storm-god, though certain unique characteristics came to be associated with him: he was the creator of all that is created and the self-existing god who needs no other."--BOOK JACKET.
Ugaritic Texts: Pertaining to Aqhat by Scriptural Research Institute Pdf
Pertaining to Aqhat, also called the Danel Epic, or The Tale of Aqhat, is a collection of three tablets recovered from archaeological digs in the 1920s and 1930s at the ruins of Ugarit, a bronze-age city in northwest Syria, at the foot of the mountain Jebel Aqra on the modern Syrian-Turkish border. They date to Late-Bronze Era, specifically estimated to sometime around 1350 BC based on the mention of The Legend of King Keret on the colophon of the Tablet containing section 1. They tell part of the story of an ancient Canaanite king or judge named Danel, and his son Aqhat. The Ugaritic Danel is accepted as being the Danel that the anent Israelite prophet Ezekiel mentioned along with Noah and Job, suggesting all three have roots in the ancient religions of Canaan. Only part of the story of Danel and Aqhat has been found, on three tablets, all of which are broken, leaving a fragmentary story which is, unfortunately, is missing its ending. Danel is spelled as Dnỉl in Ugaritic, which is similar to the later Aramaic spelling of Dny'l, and essentially identical to the Hebrew name of Dn'l. The Greeks translated both the name of the ancient saga that Ezekiel mentioned, and the later Israelite prophet from after the time of Ezekiel as Daniêl at the Library of Alexandria, which has resulted in the Ugaritic king's name being rendered as Daniel in some translations. The three sections of text that survive on the tablets are all damaged, and were originally published in the order they were translated, but not the order that the story takes place in. As the texts are about Danel, the translations were named after him, resulting in the names 1 Danel, 2 Danel, and 3 Danel. However, while Danel may have been the protagonist, the original name of the story in the texts was Pertaining to Aqhat in Ugaritic, as the story was about Aqhat. This has resulted in the texts also being dubbed 1 Aqhat, 2 Aqhat, and 3 Aqhat, however, they were still not in the correct order, and so the revised translation in Hittite Myths and Instructions (1950) reordered them as Aqhat A (2 Danel/Aqhat), Aqhat B (3 Danel/Aqhat), and Aqhat C (1 Danel/Aqhat). This order has generally been followed ever since, and is the order followed here, however, the three sections of the texts are simply called sections 1, 2, and 3.
