Version 1
Asherah in Deuteronomy 33?
by
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Dukstra wrote[1]
“The oldest (biblical) text in, which we meet the
goddess Asherah is probably the ancient hymn I Deut. 33:2-3:
YHWH came
from Sinai
and shone forth from his own Seir,
He showed
himself from
Yea, he
came among the myriads of Qudhsu,
at his right hand his own Asherah,
Indeed,
he who loves the clans
and all his holy ones on his left.
Accepting a minor correction to the text, it is
possibly the only passage in which Asherah is mentioned as YHWH's
spouse or companion under her own name, and under her title Qodesh/Qudshu.[2] In it, YHWH leads the myriads of Qodesh,
which apparently may include gods and men, the
heavenly and earthly family of El. This image closely resembles the mythical
descriptions in the Ugaritic texts.”
I would like to suggest
a slightly different treatment of this text[3]
YHW msn b’
zrH[4] mścr lm
hwpc mhr prn
‘t mrbbt
qdš[5]
mymn ‘šrt
lm
I would translate this
as
YHWH came
from Sinai
He shone
forth from his own Seir,
He
showed himself from
Yea, he
came out from among among the myriads of Qodeš (= Asherah),
at his right hand his own Asherah[6],
Nb. Each of the verse sections has 3 stressed syllables.
[1] Meinhardt Dukstra El, the God of
Israel – Israel the people of YHWH: On the Origins of Ancient Israelite Yahwism
in Only One God?: Monotheism in Ancient Israel and the Veneration of the
Goddess Asherah (Biblical
Seminar ) by Bob Becking, Meindert
Dijkstra, Marjo C. A. Korpel, Karel J. H. Vriezen, Sheffield Academic Press 2001
[2] Weinfeld, 'Kuntillet 'Agrud Inscriptions and their Significance', p. 124; Dijkstra, 'Yahweh, EI and their Asherah', pp. 68-69 van der Toorn, 'Yahweh', DDD', p.
918.
[3] I am accepting the Cross-Freedman view that the
original contained no vowel letters. See p.97 in Studies in Ancient Yahwistic Poetry by Frank Moore Cross, Jr. and
David Noel Freedman, SBL Dissertation Series 21, Scholars press 1975.
[4] see note 4 p.105 in Studies in Ancient Yahwistic Poetry by
Frank Moore Cross, Jr. and David Noel Freedman, SBL Dissertation Series 21,
Scholars press 1975.
[5] see note 7 p.105 in Studies in Ancient Yahwistic Poetry by
Frank Moore Cross, Jr. and David Noel Freedman, SBL Dissertation Series 21,
Scholars press 1975.
[6] “The discussion of these texts
revealed that scholars differ about the interpretation (of the Kuntillet
el-'Ajrud inscriptions), reading either 'Asherata' or
'his Asherah' and also about the question whether only the sacred pole is
implied. The initial objection to the rendering 'his Asherah' that a possessive
pronoun could not be attached to a proper name, is increasingly proved to be
unfounded by a great deal of comparative material (Especially P. Xella, 'Le dieu et «sa» déesse: I'utilisation
des suffixes pronominaux avec des théonymes
d'Ebla à Ugarit et à Kuntillet 'Ajrud', UF 27 (1995), pp. 599-610).
Furthermore, this objection is no longer valid if one accepts that 'asherah', like Babylonian istaru
might also mean a synonym or title for a goddess, in particular, the divine
spouse.” Meinhardt Dukstra El, the God of Israel – Israel the people of
YHWH: On the Origins of Ancient Israelite Yahwism in Only One God?: Monotheism in
Ancient Israel and the Veneration of the Goddess Asherah (Biblical Seminar ) by Bob Becking, Meindert Dijkstra, Marjo C. A. Korpel, Karel J. H. Vriezen, Sheffield Academic Press 2001, p. 117
I am reading ‘ašerato lamo assuming: (a) an original r got corrupted to d (see
Cross-Freedman ibid. p. 106) . This can
easily happen in either the old Hebrew or the Aramaic script. (b) a construction similar, to the admittedly much later, Song
of Songs 1:6 karmi šelli.