Israelite Religion and Biblical Theology: Collected Essays by Patrick D. Miller

By Patrick D. Miller

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Freedman, 'The Blessing of Moses', JBL 67 (1948), p. 205 n. 41. 43. This reading has been proposed by Cross and Freedman, 'Blessing of Moses', p. 207 n. 60, as well as others. 44. The parallelism of trlibrlrum is attested in Ugaritic. 3637 where ibrlrum. The parallelism of tr and ibr has been discussed above. 45. The translation is that of Cross and Freedman, 'Blessing of Moses', p. 195. 46. It has been suggested that the expression tr il, 'Bull El' of Ugaritic is preserved in the difficult first two words of Hos.

That the word means 'bull' is clear from Ugaritic,37 but this bears with it the meaning 'mighty, strong',38 and when translated 'Mighty One of Jacob'39 is correctly understood. In a number of instances the word i appears as an animal name used metaphorically to indicate leaders, warriors, dignitaries (Pss. 13; Isa. 22)40 dove, was primarily a fertility symbol, a divine concept foreign to, if not abhorrent to, Yahwism. (B. Vawter, 'The Canaanite Background of Genesis 49', CBQ 17 [1955], p. 11. J.

It is, however, the case that the content of the first two lines is different from the third. These two lines give us a sequence of names, three of which end in -yahu. Neither of the names in line one is readable, but the endings are clear enough. The second line reads mikayahu ben... The final line is, then, a divine epithet with the name of the deity unhappily broken off. Avigad assumes 7 (= 'El'), and the conclusion is almost inescapable. There is a slight trace of ink on the righthand edge of the ostracon that fits the curve of an eighth-century lamed.

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