243311 4106D Rahmouni a Divine Epithets in the Ugaritic Alphabetic Texts

Divine Epithets in the

Ugaritic Alphabetic Texts

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HANDBOOK OF ORIENTAL STUDIESSECTION ONE

THE NEAR AND MIDDLE EAST

Ancient Near East

Editor-in-Chief

W. H. van Soldt

Editors

G. Beckman • C. Leitz • B. A. Levine

P. Michalowski • P. Miglus

Middle East

R. S. O’Fahey • C. H. M. Versteegh

VOLUME NINETY-THREE

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Divine Epithets in theUgaritic Alphabetic Texts

by

Aicha Rahmouni

translated by

J. N. Ford

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LEIDEN • BOSTON2008

This book is printed on acid-free paper.

Library of Congress Cataloging-in-Publication Data

Rahmouni, Aicha. [Kinuye ha-elim ba-tekstim ha-Ugaritiyim. English] Divine epithets in the Ugaritic alphabetic texts / by Aicha Rahmouni ; translated by J. N. Ford. p. cm. — (Handbook of Oriental studies. Section I, The Near and Middle East ; v. 93) Includes romanized Ugaritic texts. Rev. and edited translation of the author’s dissertation. Includes bibliographical references and index. ISBN 978-90-04-15769-9 (hardback : alk. paper) 1. Ugaritic language—Epithets. 2. Gods, Ugaritic. I. Title. II. Series.

PJ4150.R3413 2007 492’.67—dc22

ISSN 0169-9423ISBN 978 90 04 15769 9

Copyright 2007 by Koninklijke Brill NV, Leiden, The Netherlands.Koninklijke Brill NV incorporates the imprints Brill, Hotei Publishing, IDC Publishers, Martinus Nijhoff Publishers and VSP.

All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic,mechanical, photocopying, recording or otherwise, without prior written permission from the publisher.

Authorization to photocopy items for internal or personal use is granted by Koninklijke Brill NV provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers, MA 01923, USA.Fees are subject to change.

printed in the netherlands

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��

To my parents

with love and gratitude

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CONTENTS

Preface ......................................................................................... xiPreface by the Translator ........................................................... xvIntroduction ................................................................................ xvii

The Epithets

1. �ab / �abn “father” / “our father” ............................ 3 2. �ab �adm “father of mankind” ................................ 8 3. �ab bn �il “father of the children of �Ilu” ............... 11 4. �ab nšrm “father of raptors” ................................... 14 5. �ab šnm “father of years” ...................................... 18 6. �ad �ad “father! father!” ........................................ 22 7. �adn / �adnkm “lord” / “your lord” ................................ 25 8. �adn �ilm (/ rbm) “lord of the (/ great) gods” ..................... 29 9. [��il ] g�r w yqr “the powerful and august [god]” ............ 3310. ��il y�b b��trt “the god who sits (enthroned) in �A�tartu” ................................................... 3711. ��il mlk “�Ilu the king” .......................................... 4012. ��il šr “�Ilu the prince” ....................................... 4313. ��il �p� b hdr�y “the god who judges (/ rules) in Hidra�yu” ................................................. 4614. �al��iy qrdm “the mightiest of the heroes” .................. 4915. �al�iyn b�l “Ba�lu the mighty one” ............................ 5316. ��ilš ngr bt b�l “�Ilš, the herald of the house of Ba�lu” ... 6417. ��ilt “the goddess” ........................................... 6718. ��ilt �dynm “the goddess of Sidon” ........................... 6919. �um ��ilm “the mother of the gods” ........................ 7220. �um �um “mother, mother” ..................................... 7421. �um nšrm “mother of raptors” ................................. 7622. �amt �a�rt “maidservant of �A�iratu” ........................ 7823. �amt yr� “maidservant of Yari�u” ......................... 8124. ��in d �lnh “without equal (lit. there is none above him)” ........................................................ 8425. �a�rt rbt “�A�iratu the lady” ................................... 8626. bn ��il “the son of �Ilu” ....................................... 88

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27. bn ��ilm mt “the son of �Ilu, Môtu” ............................... 9028. bn dgn “the son of Dag�nu” ................................... 9429. bny bnwt “the creator of creatures” ........................... 9830. b�l gml “possessor of the gamlu-staff” ...................... 10231. b�lkm “your master” .............................................. 10632. b�lt drkt “mistress of dominion” ............................... 10833. [b��]lt kp� “[mist]ress of the kp�-headdress” ................ 11034. b�lt mlk “mistress of kingship” ................................. 11435. b�lt šmm rmm “mistress of the high heavens” ................... 11636. bt ��il bb “the daughter of �Ilu, �bb (Flame)” .......... 11837. bt �ar “disperser of light” ...................................... 12038. bt y�bdr “disperser (/ daughter) of y�bdr” ................. 12639. bt rb “disperser of showers” ................................ 12940. btlt(m) “maiden” ...................................................... 13241. btlt �nt “the maiden �Anatu” ................................... 13442. b�n br “the �eeing (?) serpent” ............................... 14243. b�n �qltn “the twisting (/ twisted) serpent” ................ 14444. gmr hd “the annihilator Haddu” ............................. 14745. dgy �a�rt “the �sherman of �A�iratu” ......................... 15046. dgy rbt �a�rt ym “the �sherman of the lady �A�iratu of the sea” .............................................................. 15247. dmrn “the valiant one” ......................................... 15448. hyn d rš ydm “Hayy�nu, the one of the dexterous hands” .......................................................... 15649. zbl b�l “prince Ba�lu” .............................................. 15950. zbl b�l �ar� “the prince, lord of the earth” ................... 16251. zbl ym “prince Yammu” .......................................... 16552. zbl yr� “prince Yari�u” ........................................... 16853. zbl mlk �llmy “the prince, the eternal king” ..................... 16954. yly “the mighty” ................................................ 17455. rn brm “�ôr�nu, the spellcaster” ............................ 17656. rš “the dexterous one” ..................................... 17857. tk dgn “scion of Dag�nu” ...................................... 18058. �ss d�tk “assu, your expert (in magic)” ................ 18259. �tnm b�l “son-in-law of Ba�lu” .................................. 18460. ybmt (/ ymmt) “the (divine) sister-in-law associated with l�imm the peoples (?)” ............................................ 18661. ydd “the beloved” ............................................... 19362. ydd ��il �zr “the beloved of �Ilu, the hero” ................... 195

viii contents

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63. yr� zbl “Yari�u the prince” ....................................... 19864. klbt ��ilm ��išt “the bitch of �Ilu, �Ištu (Fire)” ...................... 19965. k�r(m) brk “Kô�aru, your spellcaster” ............................. 20166. l�pn(/l�pn) “the sagacious one, the god of mercy” ��il d(/) p��id ......................................................................... 20367. l�pn w qdš “the sagacious and holy one” ....................... 20768. l�pn tkk “the sagacious one, your sire” ....................... 21069. mdd ��il ym “the beloved of �Ilu, Yammu” ....................... 21270. mdd ��ilm �arš “the beloved of �Ilu, �Arš” ............................. 21571. mdd ��ilm mt “the beloved of �Ilu, Môtu” .......................... 21772. mhr b�l “the warrior of Ba�lu” ................................... 21973. mhr �nt “the warrior of �Anatu” ................................ 22174. mhr št “the Sutean warrior” ..................................... 22375. mlk / mlkn “the king” / “our king” ................................. 22676. mlk �a�zt “the (divine) patron of . . .” ........................... 22977. mlk q� “the (divine) patron of (summer) fruit” ........ 23278. mt mt “husband, husband” ...................................... 23479. ngr ��il ��ilš “the divine herald, �Ilš” ................................. 23680. nhr ��il rbm “Naharu, the god of the immense (waters)” ......................................................... 23881. nyr rbt “the luminary, the lady” ................................ 24182. nyr šmm “the luminary of the heavens” ...................... 24483. n�mn ��ilm “the most handsome of the gods” ................ 24684. n�mt (/ bn) “the loveliest of (/ among) the sisters of �a�t b�l Ba�lu” ............................................................. 24885. nrt ��ilm špš “the lamp of the gods, Šapšu” ...................... 25286. �gl ��il �tk “the calf of �Ilu, �tk” ..................................... 25687. �ly “the supreme one” ......................................... 25888. �nt g�r<t> “�Anatu the powerful” ................................... 26089. ��tr �r� “mighty (?) �A�taru” ....................................... 26390. �lm d�tm “the youth, the expert (in magic)” ................ 26691. �lmt “the maiden” ................................................. 26992. �rrt l�a šmm “the scorcher, the power of the heavens” ..... 27193. qnyt ��ilm “the creatress of the gods” ............................ 27594. rbt �a�rt ym “the lady �A�iratu of the sea” ........................ 27895. rbt špš “the lady Šapšu” ............................................ 28696. rkb �rpt “rider of the clouds” ..................................... 28897. rp�u b�l “the hero of Ba�lu” ........................................ 29298. rp�u mlk �lm “the hero, the eternal king” .......................... 294

contents ix

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99. ršp zbl “Rašap the prince” .............................. 297100. ršp �b��i “Rašap of the army” ........................... 298101. šly� d šb�t r�ašm “the dominant one who has seven heads” ................................................... 300102. špš �lm “the eternal Šapšu” .............................. 305103. špš rbt “Šapšu the lady” .................................. 307104. tnn ��ištm lh “the dragon of the two �ames” .......... 309105. �p� nhr “judge (/ ruler) Naharu” ..................... 311106. �p�n “our judge (/ ruler)” ............................ 316107. �r “the bull” .............................................. 318108. �r �abh “the bull, his father” ............................ 320109. �r �aby(/k/h) ��il “the bull, my(/your/his/her) father, �Ilu” ...................................................... 322110. �r ��il �aby(/k/h/n) “the bull, �Ilu, my(/your/his/her/our) father” .................................................. 324111. �r ��il d p��id “the bull, the god of mercy” ............... 327112. �r l�pn “the bull, the sagacious one” ............... 329

Conclusions ................................................................................. 331

Appendix 1: A Glossary of the Components of the Divine Epithets in the Ugaritic Texts (with listings of all epithets in which each component occurs) .............................................. 359

Appendix 2: A List of the Epithets of Each Ugaritic Deity or Demon .......................................................................... 380

Appendix 3: A Table of the Number of Epithets of Each Ugaritic Deity or Demon ........................................................... 385

Appendix 4: A List of the Unidenti�ed Divine Epithets in the Ugaritic Texts ....................................................................... 386

Abbreviations .............................................................................. 387

Bibliography ................................................................................ 393

Main Index ................................................................................. 423

Sacred Texts ................................................................................ 446

x contents

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PREFACE

This book is the English translation of my updated and revised doctoral thesis “Kinnuye Ha-Elim Ba-Teqstim Ha-Ugaritiyyim” (Ben-Gurion University of the Negev, 2001), written under the supervision of Professor Chaim Cohen and Professor Daniel Sivan, and evaluated by Professor Baruch Levine, Professor Jean-Michel de Tarragon and Professor Anson F. Rainey.

It is my pleasant duty to gratefully acknowledge the many people without whose help this book would not have been written. Above all, I thank my mentor, Professor Chaim Cohen, for his dedicated instruction and unconditional and unfailing support during my graduate studies at Ben-Gurion University, which went far above and beyond the call of duty and has continued ever since. It was he who taught me the philological methodology upon which this work is based and who provided the impetus for its publication. Professor Cohen has devoted an enormous amount of his time to the supervision of this study at every stage. His comments and suggestions are found throughout the book and far exceed those speci�cally quoted in his name.

I also gratefully thank Professor Daniel Sivan, who taught me the Ugaritic language and participated in the supervision of my thesis. His support and encouragement helped me complete my thesis and advance in the writing of this book.

I am deeply indebted to my friend and colleague Dr. James Nathan Ford, who dedicated much time and effort to the translation. Dr. Ford has been more than an excellent translator; he has been a critical reader who discussed every epithet with me, both before and after translation, suggesting many technical and non-technical changes that helped improve the text. His suggestions made me rethink my discussion of many epithets and led to signi�cant improvements of the �nal version. With my approval, he has occasionally added his own comments, placed in square brackets in footnotes and marked “JNF.” I thank him for doing so.

I am profoundly indebted to Professor Baruch Levine, who has helped me from the very beginning. Thanks to his unconditional support I was able to realize my dream of carrying out my doctoral studies. I will never

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forget the day that Professors J-M. de Tarragon and E. Puech introduced me to Professor Levine at the École Biblique et Archéologique Française de Jérusalem. Since that day, I have always counted on his advice. It was he who suggested that I ask Professor Cohen to direct my thesis. Professor Levine has been instrumental in arranging the publication of this work at Brill and has added many invaluable comments and suggestions, especially regarding the conclusion.

Special thanks go to Professor J-M. de Tarragon, who has been very supportive of my research at all its stages and who arranged that I become a student at the École Biblique, where I lived for over a year, spending countless hours at its magni�cent library. I also thank everyone at the Couvent Saint-Étienne for their instruction and support, and for believing in me. For six years I enjoyed not only their invaluable library but also the company of the most select professors, who became my teachers and friends.

I am also very grateful to Professor Dennis Pardee of the University of Chicago, who critically read the entire text and generously offered invaluable advice on a number of speci�c topics, saving me from numerous pitfalls. His comments with regard to problematic and unclear wordings also helped improve the general presentation of the material. Professor J. García Recio of Instituto Bíblico y Oriental—León likewise kindly took the time to read the whole manuscript. Professor G. Wilhelm of Universität W�rzburg generously sent me data from Hittite sources. His comments are included in his name. I have bene�ted from the support, encouragement and expert advice of many other scholars, including Professors J. Trebolle Barrera, A. Sáenz-Badillos, J. Targarona, J. Aguadé, M. J. Viguera Molins, M. García-Arenal Rodríguez, and Dr. E. Afonso Carro, Dr. F. del Barco del Barco, Dr. Ch. Clamer, Baraq Dan, and Th. C. Platt. My thanks also go to friends who have helped me with technical aspects of this work, especially Xavier Martí, María José Martí, Alicia Fuentes, and Esther van Eijk, and my student, Nick Harris.

Beyond the strictly academic realm, I would like to thank my family for their continuous support, especially my uncle, Dr. Muhammad Meftah, my husband, Pablo Sanz, and my parents, Ahmad Rahmouni and Zohra Meftah, to whom I dedicate this work. Special thanks also go to the family of Professor Cohen, especially his wife Sandy, for opening their home and their hearts to me, and to the Izhiman family and Ch. Clamer for their generosity and kindness.

I would like to thank la universidad Complutense and the Kreitman Foundation of Ben-Gurion University of the Negev for their generous

xii preface

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�nancial support during my graduate studies and the Kreitman Foundation and the Society for the Humanities of Cornell University for post-graduate fellowships which enabled me to revise my thesis. This translation was made possible by a special grant from Ben-Gurion University of the Negev in 2002, for which I wish to thank, in particular, the Rector at that time, Professor N. Finger, the then and current Dean of the Faculty of Humanities and Social Sciences, Professor A. Heniq, and the then Chairman of the Department of Hebrew Language, Professor D. Sivan.

Needless to say, I am solely responsible for any mistakes contained in this book. I only hope that such errors are minimal and that this work will be of bene�t to other scholars.

preface xiii

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PREFACE BY THE TRANSLATOR

This study is a translation from the original Hebrew of a revised version of Aicha Rahmouni’s doctoral thesis “Kinnuye Ha-�Elim Ba-�eqs im Ha-�Ugaritiyyim” (Ben-Gurion University of the Negev, 2001), written under the supervision of Professor Chaim Cohen and Professor Daniel Sivan. During the course of the translation, it soon became apparent to the translator that certain technical changes needed to be made in order to turn the thesis into a book. With the approval of the author, the format has been modi�ed and dispensable bibliographical references have been removed. Relevant new bibliography has also occasionally been added and, when possible, references have been changed for the bene�t of the English speaking reader. Most notably, all references to DLU have been changed to DULAT. The style and content have been modi�ed to improve readability, including the occasional relegation of certain comments to footnotes or their complete omission. With the approval of the author, the translator has also occasionally added his own comments, placed in square brackets in footnotes and marked JNF. The translator would like to express his deep appreciation to Professor Chaim Cohen of Ben-Gurion University of the Negev, who critically and painstakingly read the entire manuscript twice and time and again offered invaluable comments with regard to both content and style. He also thanks Professor Dennis Pardee of the University of Chicago, who likewise critically read the entire manuscript as the work was nearing completion and added many penetrating insights which signi�cantly improved the �nal product, and Dr. Wayne Horowitz of the Hebrew University of Jerusalem for his generous advice in Assyriological matters.

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INTRODUCTION

1. Preliminary Comments

The purpose of this study is an analysis of the divine epithets occurring in the alphabetic cuneiform texts from Ras Shamra and Ras Ibn Hani. These epithets are profound expressions of the religious views of the Ugaritic scribes. But although their comprehension is essential for understanding the role, character and status of the various deities in the Ugaritic pantheon, few scholars have attempted to address the subject in a comprehensive manner. Preceding research may be divided into four types of studies:

I. Translations of mythological/epic and ritual texts which refer to divine epithets in their introductions and in comments relating to the lines in which the epithets appear;1

II. Studies dealing with a speci�c Ugaritic god which analyze his or her epithets as part of the comprehensive data relating to the character and role of the deity and his or her relations with other Ugaritic deities;2

III. Studies devoted to a single epithet or various epithets of a particular deity;3

IV. Studies dealing with the Ugaritic “pantheon lists.”

In this last category, special note must be made of the groundbreaking work of J. C. de Moor.4 De Moor’s work, however, was intended primarily as a study of divine names, not epithets. Furthermore, the epithets that he does discuss are not strictly distinguished from the

1 For the mythological/epic texts, see Ginsberg, ANET, 129–155; CML1; KME; MKT; TO I; CML2; MLC; UBC I; UNP; Pardee, CS I, 241–283, 333–356; RTU. For the ritual texts, see TPM; TRU; Caquot and de Tarragon, TO II, 17–238; CR; TR; RCU.

2 EUT; CEB; Kapelrud (1969a); GA; Maier (1986); Wiggins (1993); Binger (1997).3 E.g., Wyatt (1992); Watson (1993b); Vaughn (1993); Margalit (1996b); Wiggins

(1996); Fox (1998).4 De Moor (1970a).

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divine names.5 Another important study of this type was published by G. del Olmo Lete, who systematically listed the names of the Ugaritic gods and about sixty of their epithets without confusion between the two categories.6 Recently, G. del Olmo Lete and J. Sanmartín mention most of the epithets which are included in the present study in their new Dictionary of the Ugaritic Language in the Alphabetic Tradition (DULAT), often under the heading “epithet of the god(dess) . . .” or “title of the god(dess) . . .”.7 But even this latest work does not include a detailed discussion of the epithets and their contexts, and fails to classify as epithets such terms as [��il ] g�r w yqr “the powerful and august [god]” (Ep. 9), ��il y�b b��trt “the god who sits (enthroned) in �A�tartu” (Ep. 10), ��il �p� bhdr�y “the god who judges (/ rules) in Hidra�yu” (Ep. 13) and ��in d �lnh “without equal (lit. there is none above him)” (Ep. 24). Furthermore, del Olmo Lete and Sanmartín occasionally de�ne as divine epithets certain expressions which would best be interpreted otherwise.8 The most successful attempt to present a complete and in-depth picture of at least the most common epithets found in the Ugaritic and biblical texts is that of A. Cooper.9 Although his work provides a sound basis for further study, it nevertheless falls far short of being comprehensive. It deals with twenty-four epithets, twelve of which relate to individual divine �gures and the rest to groups of gods.

The present study is intended to encompass all the epithets of the individual Ugaritic deities attested in the published texts. It also includes the epithets of individual semi-divine and demonic beings, both good and evil, following the Dictionary of Deities and Demons in the Bible (DDD2). It is inspired by the work of K. Tallqvist, who undertook a similar compre-hensive study of the epithets of the Mesopotamian deities.10 Tallqvist’s

xviii introduction

5 See ibid., p. 187: “I have left out designations of gods which in my opinion are appellatives or epithets unless they are used to indicate family-connections or unless there is clear evidence of individualization.”

6 Del Olmo Lete (1986). See especially the list entitled “Dioses de la lista canónica con sus atributos y advocaciones en otros textos” (pp. 300–301). Cf. also CR, 79.

7 See the references to DULAT throughout the present study. 8 E.g., �lm (KTU2 1.119:7) [DULAT, 320]; �lm ym (KTU2 1.14 I:19–20) [DULAT,

320]; �lmt (KTU2 1.39:19; 1.41:25; 1.87:27) [DULAT, 320]. For ��trt �r (KTU2 1.43:1; 1.112:13) [DULAT, 194], cf. below, n. 29.

9 A. Cooper, “Divine Names and Epithets in the Ugaritic Texts,” with introduction and selected comments by M. H. Pope, in Ras Shamra Parallels: The Texts from Ugarit and the Hebrew Bible, Vol. III (AnOr 51; Roma: Ponti�cium Institutum Biblicum, 1981), 333–469 [henceforth Cooper (1981)].

10 K. Tallqvist, Akkadische Götterepitheta: Mit einem Götterverzeichnis und einer Liste der prä-dikativen Elemente der Sumerischen Götternamen (Studia Orientalia edidit Societas Orientalis Fennica 7; Helsingfors: Societas Orientalis Fennica, 1938) [henceforth AG].

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study has also served as a major source of external comparisons, especially when the internal Ugaritic evidence was insuf�cient. The epithets have been selected according to the following criteria:

I. The epithet consists of one or more words expressing a trait of a certain deity (or demon), describing his/her role in the world or his/her connection to another deity or group of deities within the pantheon or with mankind. In order to be considered an epithet in this work, the word or phrase must substitute for, or potentially be able to substitute speci�cally for the personal name of the deity to which it relates. This is clearest in poetic texts where the epithet often occurs in parallelism with the name of the divinity to whom it refers. For example, the epithet rkb �rpt “rider of the clouds” parallels the divine name b�l “Ba�lu” in KTU2 1.3:III:37–38: mn �ib yp� lb�l // �rt lrkb �rpt “What enemy has come forth against Ba�lu? // (What) foe, against the rider of the clouds?” Furthermore, the term must be appropriate for use by anyone (human or divine). For example, b�lkm “your (pl.) master” (e.g., KTU2 1.2:I:17) is considered an epithet of Yammu because it is not intended to refer exclusively to a speci�c one-time clearly de�ned relationship between the deity and one other party. While expressing a trait of the deity that certainly �ts this single context, it also can be understood as a general epithet since the possessive suf�x is in the plural (-km). On the other hand, b�lh “his master” (KTU2 6.14:2) is not considered an epithet of Dag�nu both because in the single context in which it is extant (the offering of a pgr “corpse” as a funerary offering to Dag�nu), it could presumably refer to any deity (rather than speci�cally Dag�nu) to whom the offering is presented; and because it is based on the subservient status of the individual offerer, rather than expressing a speci�c trait of a particular deity (or even of a few distinct deities in different contexts, each exhibiting the same speci�c trait).

II. The epithet refers to a single deity (or demon) in a particular context, not to a group of gods, such as mp�rt bn ��il “assembly of the children of �Ilu” (e.g., KTU2 1.40:42), kbkbm knm “the �xed stars” (KTU2 1.23:54),11 or bnt hll “daughters of Hll” (KTU2 1.24:6, 41–42). An epithet may refer to several deities, but each necessarily in a particular context. For example, �ilt “the goddess” (Ep. 17) variously refers to �Anatu (KTU2 1.3:II:18) and �A�iratu (e.g., KTU2 1.4:IV:49; 1.15:III:26), according to the respective contexts.

introduction xix

11 For a discussion of this term, see špš rbt (Ep. 103).

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III. One should be able to determine to which individual deity (or demon) an epithet refers in a given context. The identi�cation of the referent is based on the immediate and broader contexts, especially parallelism (the name of the deity often appears in one stich and the epithet in the parallel stich). For epithets that were excluded from this study because of the uncertainty of the identity of the deity to which they refer, see below, §3.4.

IV. This study investigates epithets, not divine names. Complex expressions comprising two, three or even four components are con-sidered epithets if they contain at least one component that is a common noun. The expression ršp �b�i “Rašap of the army” (KTU2 1.91:15) is thus considered an epithet, but ršp bbt “Rašap of (the city) Bibita” (KTU2 1.105:25; 1.171:3) is not. Cf. below, §3.2. For doubtful cases, such as b�l gbl (KTU2 2.44:8), which could theoretically be interpreted as either “Ba�lu of Byblos” (not an epithet according to criterion IV) or “the lord of Byblos” (an epithet according to criterion IV), see below, §3.3.

Based on these criteria, the present study treats 112 divine epithets.

2. Structure of the Study

The epithets are discussed in (the expanded Hebrew) alphabetical order according to the following format:

1. The Epithet: The epithet is given together with an English translation. The deity or deities to whom it refers and the text(s) in which it occurs (cited according to the text number in KTU2) are then indicated.

2. Contexts: Here are presented all the various contexts in which the epithet appears, accompanied by an English translation. The contexts are as a rule quoted according to KTU2 and, in principle, listed in the order in which they appear there. In cases where KTU2’s reading seems unlikely, the preferred reading is given in the quotation of the context and the reading in KTU2 is mentioned in a footnote. If the same context occurs several times, only the �rst context (according to the numbering in KTU2) is quoted and translated and the others are listed in parentheses. If the �rst of several parallel contexts is reconstructed or fragmentary, however, the better-preserved context will be quoted. A brief survey of the various translations of the epithet in the scholarly literature is appended. This includes the standard anthologies of translations of Ugaritic texts with the occasional addition of selected

xx introduction

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specialized studies (additional specialized studies are also referred to in the discussion when signi�cant). The translations quoted from these studies are usually that of the epithet in the �rst context.

3. Parallels to the Epithet: Under this heading are catalogued the various parallel pairs in which the epithet occurs as a part of poetic structure. They are listed in descending order of frequency.

4. Discussion of the Epithet: Here I discuss the meaning of the epithet and of each of its components that is not a proper name, its usage in the various contexts, and the identity of the god(s) to whom it refers. Components that are proper nouns are usually discussed only inasmuch as the discussion is necessary for the understanding of the epithet as a whole. The various scholarly views regarding each epithet are presented followed by a discussion based on the “Held method.”12 Particular attention has been paid to parallel divine epithets in Akkadian and Biblical Hebrew.13 Although attested much later, parallel divine epithets in Classical Arabic have also often been noted.14 I have generally refrained, however, from making comparisons with Hittite and Egyptian divine epithets because I am not a specialist in the respective languages.15 At the end of each discussion, note is made of the use of the component(s) in personal names, when applicable.

I conclude the study with a brief discussion of its implications for the understanding of Ugaritic religion in general and of the Ugaritic divine epithets in particular. This includes a discussion of the structure of the Ugaritic divine epithets and a summary of the parallel epithets in Biblical Hebrew, Akkadian, Classical Arabic and other ancient Near Eastern languages. Four appendices are also added:

introduction xxi

12 For this philological methodology, see Cohen (1989); idem (1996b); and idem (forthcoming).

13 For Akkadian divine epithets, see K. Tallqvist, Akkadische Götterepitheta (cited above, n. 10). For biblical divine epithets, see henceforth T. Ditshi-Baraq, “Epithets of the God of Israel in Biblical Hebrew” (Ben-Gurion University of the Negev: Ph.D. thesis, in preparation) [in Hebrew].

14 For Arabic divine epithets, see the study by D. Gimaret, Les noms divins en Islam: exégèse lexicographique et théologique (Paris: Les Éditions du Cerf: 1988). The quotation of Quranic passages follows A. Y. Ali, The Meaning of The Holy Qur� n: New Edition with Revised Translation and Commentary (Maryland: Amana Corporation: 1992). The present author intends to publish in a future study a detailed discussion of the asm � All h �al-usn “The Beautiful Names of All�h” in the light of the Ugaritic divine epithets.

15 For Hittite divine epithets, see van Gessel (1998–2001). For Egyptian divine epi-thets, see Leitz (ed.) (2002–2003).

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Appendix 1: A Glossary of the Components of the Divine Epithets in the Ugaritic Texts (with listings of all epithets in which each component occurs). This appendix contains a list of all the components (including proper nouns) of the Ugaritic divine epithets, including those of the unidenti�ed divine epithets, which are not discussed in the main section of this study (see below, §3.4). Each component is provided with an English translation. Under each component are listed in alphabetical order all the epithets in which the component occurs, together with English translations and tentative vocalizations when possible. Unidenti�ed epithets are marked “UE.”

Appendix 2: A List of the Ugaritic Deities and Their Epithets (a reverse index to the list of divine epithets in Part I).

Appendix 3: A Table of the Number of Epithets Attested With Respect to Each of the Ugaritic Deities (in descending order of frequency).

Appendix 4: A List of the Unidentifed Divine Epithets in the Ugaritic Texts.

3. Epithets and Epithet Components Not Discussed in This Study

3.1 Epithet Components That are or May be Proper Nouns

Components of epithets that may be proper nouns are transcribed in the translations with the initial letter capitalized (and with a tentative vocalization when possible); no effort is usually made to propose an etymology. Although listed in the Glossary of Components, they are like other proper divine names not discussed when they occur alone. For example, the epithet �al�iyn b�l “Ba�lu the mighty one” (Ep. 15) is discussed and b�l “Ba�lu” is included in the Glossary of Components, but the independent divine name b�l is not treated in the present study. In many cases, the decision to treat a component as a proper noun stems, in part, from the fact that the root involved is not otherwise attested in the Ugaritic lexicon. This is not to say that treatment as a proper noun necessarily excludes all possibility that a speci�c component is in fact a common noun. Rather, it is often merely an admission of the limits of our present knowledge of the Ugaritic language. A case in point is the component l�pn in Epithets 66, 67, 68 and 112. I originally treated it as a proper noun in my thesis, but here I have translated it as a common noun, “the sagacious one,” based on the penetrating study by Tropper

xxii introduction

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and Hayajneh (see the discussion of l�pn/l�pn �il d/ p�id [Ep. 66]). On the other hand, the component hyn is transcribed as Hayy�nu in the epithet hyn d rš yd(m) “Hayy�nu, the one of the dexterous hand(s),” (Ep. 48), although some scholars translate it as a common noun “the skillful one,” or the like (see the discussion ad loc.).

3.2 Proper Nouns Incorrectly Classi�ed as Epithets

Ugaritic deities can have more than one name. It is therefore sometimes dif�cult to decide whether a speci�c term is a proper noun or an epithet. For example, the name �uš�r �lm� occurs in the ritual text KTU2 1.115:1–2: ��id ydb mlk l�uš�r �lm� “when the king sacri�ces to (the goddess) �Uš�ara-ulmi��u.”16 It is generally accepted that �uš�r is a proper name of a goddess corresponding to the Mesopotamian goddess Iš�ara.17 Many scholars, however, consider �lm� to be an epithet and thus propose a translation, usually “the serpent” or “the lizard.”18 Such translations are based on a derivation from Akkadian �ulmi��u (var. �ulmittu, �ulmiddu) “a type of snake” or the cognate Biblical Hebrew term fmj “a type of lizard” (Lev. 11:30) and Syriac ulm�� “chameleon.”19 This general etymology has been accepted by most

introduction xxiii

16 For this text in general, see TR, 643–644, 645–646, n. 9 and the bibliography cited therein.

17 For this deity, see Prechel (1996); Archi (1993); idem (2002); and Pomponio and Xella (1997), 202–217.

A similar name, �uš�ry, occurs with greater frequency in the Ugaritic texts (KTU2 1.39:13; 1.47:24; 1.81;22; 1.102:2; 1.118:23; 1.148:8; 4.168:10). According to de Moor (1970b), 316, �uš�ry is the feminine counterpart of a masculine �uš�r. Most scholars, however, believe that both �uš�r and �uš�ry refer to the same (feminine) deity. See Virol-leaud (1968), 586; Astour (1966), 283; Fisher (1969), 197, n. 4; CR, 267; DULAT, 116 (with question mark); TR, 77, n. 304 and 645–646, n. 9. The latter view is pref-erable. Were �uš�r and �uš�ry a divine pair, they would surely both occur together in one or more of the god lists (see KTU2 1.47:24; 1.102:2; 1.118:23, where reference is consistently made solely to �uš�ry). Note also the parallel contexts �il bt gdlt // �uš�ry gdlt (KTU2 1.39:13) and l�uš�r �lm� // lbbt �il bt (KTU2 1.115:2–3). For the suf�x -y in proper names, see the comments concerning the name of the Ugaritic goddess dmgy in the discussion of Ep. 22 (�amt �a�rt).

18 Fisher (1969), 197–198: “Uš�ara, the serpent”; TRU, 105–106: “Uš�ara, « il serpente»”; CR, 265: “Uš�ara(yu), the ‘Snake’ ”; de Moor (1970b), 316: “Uš�aru the Lizard.” DULAT, 393 similarly translates “DN, the ‘snake’,” but takes �lm� as the “epi-thet / emblem of the goddess uš�r” (ibid., p. 392). Some scholars attempt to determine the etymology and original meaning of the proper noun �uš�r as well. See especially Aartun (1986), 6. In the present author’s opinion, such attempts are methodologically unacceptable, since proper nouns rarely occur in semantically relevant contexts.

19 The derivation from Akkadian �ulmi��u was �rst proposed by Virolleaud (1968),

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scholars. The Akkadian evidence suggests that the precise meaning of �lm� is “a mythological snake,” which was apparently a symbol of the goddess �Uš�ara and in KTU2 1.115 functions as a second name of the deity. The mythological nature of the �lm� is indicated by the Akkadian cognate �ulmi��u, which is said to be a MUŠ = ��ru “snake” that has four legs,20 and by the fact that in the above quoted context �lm� is surely equivalent to Akkadian bašmu “a mythological snake,” which was a symbol of the goddess Iš�ara in early times, before being replaced by the scorpion.21 The above quoted passage from KTU2 1.115 may be compared with the Akkadian hemerology KAR 178 vi 47, which refers to the later symbol of Iš�ara, the scorpion, in an equivalent context, where it serves as her second name, not as an epithet: šarru kurummassu ana zuqaq�pi (MUL.GÍR.TAB) liškun “the king shall offer his kurummatu-offering to Scorpio (= Iš�ara).”22 Note further that the use of the proper name zuqaq�pu “Scorpio” alone in the Akkadian text parallels the use of �lm� alone in line 4 of the Ugaritic text: š l �lm� “a ram for ulmi��u.”23

Other personal names that are excluded from this study include �a�rt w rmy (KTU2 1.23:28)24 and ql (KTU2 1.115:5, 13).25 In addition,

xxiv introduction

586. See recently Del Olmo Lete and Sanmartín, DULAT, 392, who make additional comparisons of �lm� with the Biblical Hebrew and Syriac terms. Aartun (1984), 24–25, based on the Syriac etymology, exceptionally renders �lm� as “Chamäleon.”

20 For the identi�cation of the Akkadian term as a type of snake, see Landsberger (1934), 62–63. Contrast CAD, , 230: “a snake or lizard” and Pardee, TR, 77, n. 307, who interprets the �ulmi��u as a type of lizard based on the reference to the “four feet” of the MUŠ �ul-mi�-�u in CT 14, 7 (see CAD, , 230). Since MUŠ is not known as a determinative, in the combination MUŠ �ul-mi�-�u it must be interpre-tated as a logogram and the only known Akkadian equivalent to this logogram is ��ru “snake.” See Borger (2004), 377 (sign no. 585). The reference to the “four feet” of the �ulmi��u apparently indicates that it was mythological creature and not a natural snake. Cf. the representation of a four-footed snake in the famous Ishtar Gate (ANEP, 237, �g. 760–761).

21 See Lambert (1977), 177: “In Old Babylonian times her symbol was the hydra (bašmu . . .), but in late Cassite times it was the scorpion . . ., since Iš�ara was astrologi-cally Scorpio . . .”.

22 Cf. CAD, Z, 165. I would like to thank Professor Cohen for this insight.23 Cf. Virolleaud (1968), 586, who interpreted �uš�r �lm� as a proper name (reading

�lm�), and de Tarragon, CU, 90, who understands �uš�r �lm� to be a “nom double.” Dietrich and Loretz (1981), 86 likewise interpret �uš�r �lm� as a “Doppelnamen,” but nevertheless render the term as “Uš�r—Schlange,” which is understood to mean “Uš�r mit der Schlange.” They explain that �Uš�r herself was not considered to be a snake but “trat sicher in Verbindung mit einer Schlange auf. . . .”

24 The structure of the term points to a binomial DN, not an epithet. �a�rt w rmy is cited as a possible example of an epithet in DULAT, 128, s.v. �a�rt (II), meaning b, but in DULAT, 737, rmy is interpreted as a divine name referring most likely to �A�iratu.

25 Cf. DULAT, 701.

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expressions of the form “DN of GN,” such as ršp bbt “Rašap of (the city) Bibita” (KTU2 1.105:25, 1.171:3),26 ršp gn “Rašap of (the city) Gunu” (KTU2 1.165:3; 4.219:3; 6.62:2),27 �a�rt �rm “�A�iratu of (the city) Tyre” (KTU2 1.14:IV:35, 38)28 and ��trt �r “�A�tartu of (the land) urru” (KTU2 1.43:1; 1.112:13)29 are excluded based on criterion IV (above, §1).

3.3 Doubtful Epithets

In order to be considered an epithet in this study, a term must contain at least one element that is a common noun. When none of the components can be unambiguously identi�ed as a common noun, the epithet is considered doubtful and therefore excluded from this study. A case in point is ršp ��idrp (KTU2 1.148:32). The term is composed of two components, the divine name ršp “Rašap” and the unidenti�ed element ��idrp. The latter could conceivably refer to some attribute of Rašap, in which case ršp ��idrp would be an epithet. On the other hand, �idrp may well be an unknown toponym, i.e., Rašap of (the place) �Idrp, in which case the term would not qualify as an epithet in the present study, as explained above (§3.2).30 Other doubtful epithets of this sort are ��trt ndrg (KTU2 1.81:1),31 ��trt �br (KTU2 1.81:2),32 ršp mhbn (KTU2 1.105:1; 1.106:5)33 and �nt lš (KTU2 1.109:25).34 Future advances in Ugaritic philology will hopefully eventually clarify these terms.

introduction xxv

26 Barré (1978), 467, n. 32; DULAT, 213.27 Cf. Dahood and Pettinato (1977), 230–232; Pardee, TR, 815. Contrast Pomponio

and Xella (1997), 413–414; DULAT, 302.28 See the discussion of ��i�t �dynm (Ep. 18).29 See Pardee, TR, 223–226 and the bibliography cited therein. Contrast DULAT,

194: “DN of the tombs,” where the expression as interpreted there would be a divine epithet according to the criteria of the present study.

30 For ršp �idrp, see Pardee, TR, 796, 802, n. 120, and the bibliography cited therein; RCU, 17; Arnaud (2001), 323, 325 (the last reference courtesy Prof. Pardee). As noted in the preceding studies, the Ugaritic expression corresponds to Akkadian [d]�maš.maš id-ri-ip-pí in RS 92:2004:16 (for the reading [d]�maš.maš, see Arnaud, ibid.). The absence of the determinative URU (“city”) or KI (“place”) in conjunction with id-ri-ip-pí (= �idrp) does not prove that the latter is not a toponym, since in line 6 of the same text the Akkadian equivalent of Ugaritic b�l �lb “Ba�lu of (the city) Aleppo” is written dX �al-bi, likewise without any such determinative.

31 See Pardee, TR, 442–443 and the bibliography cited therein.32 See ibid., 442–443 and the bibliography cited therein.33 See ibid., 580–581 and the bibliography cited therein.34 See ibid., 610 and the bibliography cited therein.

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In expressions of the form b�l + GN, it is not certain whether b�l is to be interpreted as the divine name “Ba�lu” or the common noun “the lord.” For example, b�l gbl (KTU2 2.44:8) may theoretically mean either “Ba�lu of Byblos” or “the lord of Byblos.” Only in the latter case would the expression be considered an epithet in the present study, and it has therefore been omitted owing to uncertainty regarding the proper classi�cation.35

The case of ��il l��imm (KTU2 1.27:8) is more complicated.36 According to the general context, l��imm may be either the common noun “peoples” or the divine name Li�mu + enclitic m. In the former case ��il l��imm would be a genuine epithet, “the god of the peoples.”37 In the latter case, ��il would surely be the common noun “god,” which would technically qualify ��il l��imm as an epithet, but would function as a sort of determinative (similar to Sumerian dingir), namely, “the god Li�mu (+ enclitic m),”38 which could hardly qualify as an attribute. If thus understood, ��il l��imm would simply be a divine name, rather than an epithet. Parallelism can sometimes help decide whether an expression is an epithet or a divine name, but in the present case the expression occurs in a ritual text without parallel structure.

3.4 Epithets Referring to Unidenti�ed Deities

When an epithet is poorly attested, one is sometimes unable to deter-mine to which deity the epithet refers. This is especially true in ritual texts, where the lack of parallelism makes identi�cation dif�cult. Since there is little doubt as to their basic nature, such epithets are included in the Glossary of the Components of the Divine Epithets in the Ugaritic

xxvi introduction

35 Del Olmo Lete and Sanmartín, DULAT, 293 de�ne b�l gbl as “the Baal of TN [= Byblos—AR],” identifying b�l as a divine name.

36 Ginsberg (1936a), 189–190 �nds this expression in KTU2 1.5:IV:21–22 as well, which he restores as follows: bt �il l�i[mm.b]�l.bš. Del Olmo Lete, MLC, 219 accepts this reading but does not translate the passage. KTU2, 24, n. 2 cites Ginsberg’s res-toration, but does not include it in the transcription of the text. An entirely different restoration is proposed by Dijkstra and de Moor (1975). Other scholars judiciously refrain from restoring the text, and some even leave the entire column untranslated. Cf. CML1, 106–107; PLM, 107; CML2, 71; Smith, UNP, 147; TO I, 246; Pardee, CS I, 266, n. 224; RTU, 123.

37 Cf. Virolleaud (1944–45), 21: “dieu des nations”; TRU, 139–140: “El delle nazioni / dei guerrieri.”

38 CU, 171: “le dieu Lim”; TR, 361, 363: “le dieu Li�mu”; DULAT, 488, s.v. lim (II) interprets l�imm in this context as a divine name. For a detailed defense of this interpretation, see Pardee, TR, 363.

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Texts (Appendix 1), but are marked with the label “UE” (Unidenti�ed Epithet).39 They are also assembled in Appendix 4: A List of the Unidentifed Divine Epithets in the Ugaritic Texts.

Among the unidenti�ed divine epithets are ��ilt mgdl “the goddess of the watchtower” and ��ilt �asrm “the goddess of the captives,” which occur in the following contexts:

KTU2 1.39:11��ilt . mgdl . š . (For) the goddess of the watchtower—a sheep,��ilt . �asrm š (For) the goddess of the captives—a sheep.

KTU2 1.112:2524 l�a�rt . �n šm . For �A�iratu—two sheep,l btbt [ . w l] 25 �ilt mgdl š . For btbt [and for] the goddess of the watchtower— a sheep.

The contexts clearly indicate that both ��ilt mgdl and ��ilt �asrm are divine epithets referring to different goddesses, but the lack of additional contextual evidence prevents us from determining their identity.

The semantically similar terms ��il bt “the god of the palace (/ temple?),” b�lt btm (/ bhtm / bwtm) “the mistress of the palace,” and b�lt btm rmm “mistress of the lofty palace” are all classi�ed as Unidenti�ed Epithets in the present study. Although the �rst two terms are amply attested in the Ugaritic ritual texts,40 the referent is in each case uncertain.41 The epithet b�lt btm rmm “mistress of the lofty palace” is technically recon-structed (by KTU2 and others), but this is based on parallel contexts in the duplicate texts KTU2 1.87:40–41 ([b�lt btm] rmm) and KTU2 1.41:37 (b�lt.bt[m.rmm]), which makes the existence of the epithet virtually certain. Here too the referent is uncertain.42

In the case of mtm “manly one (+ enclitic m)” // �zrm “hero (+ enclitic m)” (KTU2 1.22:I:6–7), it is not completely clear whether the

introduction xxvii

39 See also above, §2.40 ��il bt “the god of the palace (/ temple?),” occurs at least seven times in the Ugaritic

ritual texts (KTU2 1.39:13; 1.53:8; 1.81:7; 1.102:1 ; 1.115:3, 7, 9). It may also occur in KTU2 1.123:28–29: šlm šlm ��il bt “Hail, hail, O ��il bt!” Cf., for example, Pardee, TR, 694. The interpretation of �il bt there as “the gods of the palace,” following del Olmo Lete, CR, 344, however, seems preferable, since many of the other terms in this clos-ing section of the text (lines 28b–33) clearly refer to groups of gods at well (��inš ��i[lm], drm ��ilm, [��i]lm). b�lt btm (/ bhtm / bwtm) “the mistress of the palace” is attested a total of 16 times, primarily in ritual texts (KTU2 1.39:21 [= 1.41:26; 1.87:28–29]; 1.41:5 [= 1.87:5]; 1.41:37 [= 1.87:40–41]; 1.48:4; 1.53:7; 1.91:15; 1.105:8–9 [= 1.105:16]; 1.109:31; 1.112:4; 2.31:48).

41 See the discussions of the respective epithets by Pardee, TR, 76–77 and 85–86.42 For a discussion of this epithet, see Pardee, TR, 189–190.

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epithets refer to the minor divine being Y�bš ( y�bš šm ��il ) or to �Ilu, the head of the pantheon. Even though the evidence from the wider context suggests that these two epithets most likely relate to Y�bš, because of the ambiguous syntactic structure it is not impossible that they refer to �Ilu, like so many other epithets discussed in this study. Since this possibility does not allow a de�nite determination as to which god the epithets refer, they will not be discussed as individual epithets in this study.43

3.5 Reconstructed or Textually Uncertain Epithets

Epithets that are attested solely in uncertain restorations are excluded from this study. A prime example is the restoration [bt] �r�b, proposed hesitantly by Ginsberg for RS 5.194:1–2 (KTU2 1.24).44 Herdner provisionally accepted Ginsberg’s restoration (with a double question mark) in CTA, but noted that “la tablette, qui ne semble pas ici très endommagée, ne présente aucune trace de ces signes.”45 In contrast to Herdner’s caution, KTU2 reads (not reconstructs) bt �r�b without any comment.46 If the restoration/reading is correct, one would here have a new divine epithet, “the daughter of r�b,” referring to Nikkal, but other than this dubious restoration/reading, there is no other evidence indicating that Nikkal was the daughter of r�b which would corroborate the existence of such an epithet. The unlikeliness of the reading proposed by KTU2 and the resulting divine epithet has since been recognized by Dietrich and Loretz, who now read line 1 as �ašr.nkl w ��ib., without any reconstruction.47 They add the following comment: “Da nach ib am Ende von Z. 1 offensichtlich keine Zeichen mehr zu lesen sind—die scheinbaren Zeichenreste rühren von einer früheren Beschriftung der Tafel her, die wieder zutage getreten ist, als die heutige Tafelober�äche abbröckelte—, enfällt die Grundlage für die Konstruktion eines verwandtschaftlichen Verhältnisses zwischen Nkl-w-Ib und �r�b.”48

xxviii introduction

43 For a translation of KTU2 1.22:I:4–10 and philological notes, see zbl mlk �llmy (Ep. 53).

44 Ginsberg (1939), 323 and 325, note to line 1.45 CTA, 102, n. 1.46 Cf. Wyatt, RTU, 336, who translates “the daughter of Harhab” without any refer-

ence to the epigraphic dif�culty. For a discussion of the various readings/reconstructions and interpretations of this context, see Dietrich and Loretz (2000), 162–168.

47 Dietrich and Loretz (2000), 159.48 Ibid., p. 164.

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Another doubtful case is �ilt bt, the alleged feminine correspondent to the well attested (unidenti�ed) divine epithet ��il bt “the god of the palace (/ temple ?).” The expression is partially reconstructed in KTU2 1.81:8 (�ilt.b[t]) and KTU2 1.41:32 ([�ilt.] bt) and entirely reconstructed in KTU2 1.87:34 ([�ilt.bt]) in a context paralleling KTU2 1.41:32.49 In KTU2 1.43:16, moreover, KTU2 restores [l�nth].bt, but [l�ilt].bt has also been proposed.50 Pardee considers the reading of KTU2 1.81:8 possible,51 but accepts neither it nor the reconstructions of �ilt bt in the other texts cited above.52 As noted by Pardee, none of the reconstructions of this epithet is epigraphically certain. Nor is there suf�cient contextual evidence to con�rm one or more of the reconstructions. For these reasons �ilt bt is not included in the present study, although the discovery of new texts may well prove it to be a genuine divine epithet.

The restoration mk�r �apq [ym] “expert in the depths [of the sea]” (KTU2 1.4 II:30) is accepted by both KTU2, ad loc. and DULAT, 545. If correctly restored, this is another epithet of Qdš (w) �Amrr. In the present study, I have tentatively accepted the restoration in my treatment of the context (see dgy rbt �a�rt ym [Ep. 46]), but refrain from treating the epithet pending conclusive evidence for its existence.

In KTU2 1.3:IV:39–40, on the contrary, the reading ybnt �abh is certain and the term is clearly an epithet of �Anatu, but there is reason to believe that the text as it stands may be the result of a scribal error, and the epithet has thus been excluded from the present study.53

KTU2 1.9 is an extremely fragmentary text that, if better preserved, would likely provide several additional epithets. This is especially true of lines 16–19: mlk.nhr ibrx[. . .] zbl b�l.�lm.[. . .] ��r hd w r[. . .] wlnhr ndx[. . .]. Each line comprises at least one term that serves as a component of a Ugaritic divine epithet (see Appendix I). Most notably, mlk.nhr may well be a new epithet, “king Naharu,” semantically equivalent to the known epithet �p� nhr “judge (/ ruler) Naharu” (Ep. 105). Cf. the parallelism of the epithets mlkn “our king” (Ep. 75) // �p�n “our judge (/ ruler)”

introduction xxix

49 Cf. ARTU, 163: “the Goddess of the House” (referring to �Anatu); TRU, 62 and 121: “�ilt / la dea del tempio”; CR, 110: “Ilatu / the goddess of the temple/palace” (referring to �A�iratu).

50 See TRU, 86.51 TR, 440 and 443.52 See Pardee, TR, 185–186, 249–250, 472–473. In KTU2 1.41:32 // 1.87:34 and

1.43:16, Pardee opts for the unequivocally attested epithet �il bt, whereas he refrains from reconstructing KTU2 1.81:8.

53 Cf. the discussion of ybmt l�imm (Ep. 60), see n. 3, p. 187.

rahmouni_f1_v-xxx.indd xxix 8/29/2007 4:58:45 PM

(Ep. 106) with reference to Ba�lu (see the discussions of the respective epithets). Nevertheless, the poor state of preservation of the text and the lack of parallel contexts in other texts makes it dif�cult to determine unequivocally if this or most of the other relevant terms are in fact epithets. For this reason, the only expression in this text treated as an epithet in the present study is zbl b�l (line 17), since it is clearly attested as a divine epithet elsewhere in Ugaritic literature (see Ep. 49).

A number of terms in other texts may also prove to be epithets, but are at present attested only in fragmentary contexts: šr (KTU2 1.9:4 (?); 1.12:II:50–51; 1.104:14; 1.147:11),54 �ad (KTU2 1.176:23),55 �adr (KTU2 1.176:19),56 mšm�r (KTU2 1.174:9),57 �il d[p�id] (KTU2 1.15:V:26–27),58 �il šdy �d mlk (KTU2 1.108:12).59

xxx introduction

54 See DULAT, 842, s.v. šr (III). Cf. ��il šr “�Ilu the prince” (Ep. 12). The immediate context of šr in KTU2 1.12 is actually well preserved, but the fragmentary state of much of the preceding portions of the text makes it dif�cult to determine the nature of the actors in this section. For recent studies of part or all of this text, see Dietrich and Loretz (2000), 1–141 and Sanders (2001), and cf. the discussion in the present study of �amt yr� (Ep. 23).

55 The term �ad occurs elsewhere as a component of an epithet of �Ilu (see Ep. 6), but the fragmentary nature of KTU2 1.176 makes it dif�cult to ascertain if the term there functions as an epithet as well.

56 Contrast DULAT, 21: �adr �r [“noble(s) of TN(?).”57 DULAT, 593 (with bibliography) considers this term to be a possible divine

epithet.58 Cf. TO I, 547: “le dieu au grand coeur”; de Moor and Spronk (1982b), 180: “Ilu

the Good-hearted”; Greenstein, UNP, 29: “El the Com[passionate . . .].” Most recent studies of KTU2 1.15, however, do not offer a translation of this expression. See ARTU, 210–211; MLC, 308; Pardee, CS I, 339; RTU, 218, n. 186. In this case, of course, the problem is only the restoration, since �il d p�id itself occurs as a component in two Ugaritic divine epithets (Epithets 66 and 111).

59 Cf. TPM, 82: “le dieu Šadayyu, le chasseur (de?) Milku.”

rahmouni_f1_v-xxx.indd xxx 8/29/2007 4:58:45 PM

THE EPITHETS

rahmouni_f2_1-39.indd 1 8/29/2007 4:59:26 PM


EPITHET 1

�ab “father”Epithet of �il (1.123)

�abn “our father”Epithet of �il (1.12)

Contexts

1. KTU 2 1.123:1 11 [�lm (.)] �ab . w ��ilm [Hail,]2 O father and (the rest of ) the god[s]!2 [w ]�lm . �lm �i[ l(. . .)] [And] hail, hail, O �I[lu(. . .)]3 [�]lm .�il �r . [H]ail, O �Ilu the prince!

2. KTU2 1.12:I:99 kbdn .�il .�abn Our innards, O �Ilu our father,10 kbd k �i�<t> . t�ikln (Our) innards they consume like �re,3

11 �dn . km . mrm . tqr�n Our insides4 they gnaw like. . . .5

1 For the reading and reconstruction of this context, see especially Pardee, TR, 691–692 and 696–698 and cf. de Moor (1970b), 312–313; Dietrich, Loretz and Sanmartín (1975a), 542; TRU, 216 and KTU2. In line 1, Virolleaud (1968), 584–585 read �ab.w �il [“père et dieu]” and his reading and interpretation have recently been followed by del Olmo Lete and Sanmartín, DULAT, 3. According to Pardee, TR, 692, 697, both �il �m�� (“gods”) and �il �t�� (“[mother]-goddess/[mother]-goddesses”) are epigraphically (and contextually) possible and he refrains from translating the word (see ibid., p. 694), but in RCU, 151 he subsequently opts for �il �m��“the gods.” For �i[l(. . .)] “O ��[lu(. . .)]” (line 2), see below, n. 13, p. 6.

2 Levine and de Tarragon (1984), 658–659 discuss the use of �lm “hail!” in saluta-tions in Ugaritic and compare Biblical Hebrew �wlv “hail!” One may also note the comparable use of Akkadian �ulmu “well-being, health” at the beginning of salutations directed towards deities or humans, such as STT 28 I, 40: l��ulmu ana dAnim dEnlil u dEa il ni rabûti “may there be well-being for the great gods Anu, Enlil, and Ea!” Contrast Pardee, TR, 696: “On ne peut guère douter que dans cette dernière formule [�lm �mrp�i, etc. in KTU2 1.161–AR] il s’agisse du génitif objectif: on souhaite que le bien-être soit accordé à �Ammur pi�� de la part des divinités invoquées. Mais en est-il de même lorsqu’il s’agit du �lm en rapport avec des divinités [in KTU2 1.123—AR]? Celles-ci ont-elles besoin qu’on leur souhaite le bien-être?”

3 In the expression k�i�t t�ikln, the verb �kl (G), lit. “to eat,” has a metaphorical sense “to consume, destroy”: cf., for example, the biblical epithet of the God of Israel vak tlka “like a consuming �re” (Ex. 24:17). The same metaphorical sense occurs with Arabic �akala “to eat.” Cf., for example, att �ya�tiyan �biqurb nin ta�kuluhu nn ru “unless he showed us a sacri�ce Consumed by �re (From heaven)” (Q. 3.183). For the use of the Akkadian cognate ak lu “to eat” with reference with �re, see CAD A/1, 254.


4 epithet 1

Similar to the above translation, the majority of scholars render the epithet as “(our) father,” or the like.6

4 The parallelism kbd // �d, lit. “liver” // “breast,” is surely to be understood as equivalent to kbd // lb “liver” // “heart,” which occurs in the next two lines (12–13). These three terms for organs—liver, breast and heart—here refer more generally to the inner part of the body. Cf. the broad use of Akkadian libbu to signify not only “heart,” but also “abdomen, entrails, womb” (CAD, L, 165–167), and the metaphorical use as “inside (or inner part) of a building, an area, a region, of a container, parts of the human body . . .” (CAD, L, 167–169). As a preposition, moreover, (ina) libbu/i, lit. “in the heart,” signi�es “in, among” (CAD, L, 172–174). Cf. the equivalent use of Hebrew blb / bblb (Ez. 27:4,25,26,27; Jonah 2:4), lit. “in the heart of,” with reference to the midst (of the sea). Akkadian kabattu, cognate to Ugaritic kbd, is similarly used with the sense “inside of (the body)” (CAD, K, 12). For the use of �d “insides (lit. breast),” cf. Akkadian irtu “chest, breast” (CAD, I/J, 183–187), which occurs in the expression ina irti with the meaning “in the midst of ” (e.g., ina irat kigalle “in the midst of the nether world” [VAB 4 60 I:36]).

5 Cf. DULAT, 43, s.v. �-k-l “to devour” and idem, 711–712, s.v. q-r-�� “to nibble, gnaw.” There is no precedent in Ugaritic for the use of the verb qr��with the mean-ing to “gnaw.” The only other occurrence of this verb (KTU2 1.16:V:29) should be understood as “to pinch off (a piece of clay as raw material for the divine creator).” For the latter use of Ugaritic qr�� and its cognates in Hebrew (�rq in Job 33:6) and Akkadian (kar �u), see Cohen (1997), 30; RTU, 236, n. 274 and the bibliography cited in the�two studies. A precedent for the meaning “to gnaw” is supplied by the Akkadian word pair ak lu // kar �u in 4R2 56 iii 40,44 and KAR 239 ii 15 (see CAD, K, 210; the translation “crushed” in CAD should be changed to “gnawed”). A fragmentary version of this text even occurs among the Akkadian texts from Ugarit. See Nougayrol (1969), 396, lines 16–17. Prof. Cohen notes as follows: DULAT, 570 translates “our chests bite us like cubs (?),” while on p. 712 the translation is “our chests like puppies they nibble.” According to the parallelism, only the second translation would be syn-tactically and grammatically plausible. However, both the translation of the verb tqr�n “they nibble” and of the substantive mrm “puppies” are less than likely. The adverbial expression k�i�t “like �re” modifying the parallel verb t�ikln “consumes” together with the semantically equivalent Biblical Hebrew epithet tlka vak “like a consuming �re” (see n. 3, p. 3), as well as the Akkadian evidence supplied by the word pair ak lu // kar �u (see immediately above), all provide strong evidence that tqr�n must refer to destructive gnawing or the like and not to the innocuous nibbling of puppies. As for the translation of mrm “puppies,” as derived from Akkadian m�ru, it must be empha-sized that the Akkadian word for “puppy” is m�r nu (CAD, M/2, 105–106), while the relevant meaning of m�ru are “foal (donkey or horse), calf ” (CAD, M/2, 229–230). On this distinction, see especially Held (1970), 32–40. Needless to say, the meanings “foal (donkey or horse), calf ” also do not �t the context of destructive gnawing. Therefore, there is no plausible translation of Ugaritic mrm at the present time.

6 In context 1, �ab is translated as follows: Virolleaud (1968), 585: “père”; de Moor (1970b), 312: “the Father”; Dietrich, Loretz and Sanmartín (1975a), 542: “Vater (der Götter-Söhne)”; CU, 161: “le père”; TRU, 217: “Padre”; TR, 694: “Père” (RCU, 151: “Father”); CR, 343: “father”; DULAT, 3: “father.” It should be noted that KTU1, 124 incorrectly read ��il for �ab, which was followed by Levine and de Tarragon (1984), 658 and Foley (1987), 71. In both studies �il was translated as the divine name “El.” The reading was corrected in KTU2 (see Pardee, TR, 692, n. 6). In context 2, �il �abn is translated as follows: Virol-leaud (1935), 248–249: “El notre père”; CML1, 71: “El our father”; MKT, 55: “El, unser Vater”; TO I, 334: “El notre père”; PLM, 122: “El, our father”; MLC, 481: “Ilu, padre nuestro”; ARTU, 129: “Ilu, our father”; Parker, UNP, 188: “El, our father”; Diet-rich and Loretz, TUAT III/6, 1203: “El, unser Vater”; RTU, 162: “El our father.”


Parallels to the Epithet

Context 1: �ab w �il �m� (word pair)) // ��i[l(. . .)] // ��il �r.7

Discussion

This epithet occurs twice in the Ugaritic corpus, once in the form �ab “father” and once in the form �abn “our father,” and each time refers to �Ilu, the head of the Ugaritic pantheon and father of mankind and the gods. The interpretation of �ab “father” as an epithet of �Ilu is based mainly on KTU2 1.12:I:9 (context 2), for which there is a scholarly consensus in favor of the translation of �il �abn as “Ilu our father.”8 In that text, two female divine beings, subsequently explicitly named as Tl�, the maidservant of Yari�, and Dmgy, the maidservant of �A�iratu,9 address �Ilu, describing their pain. Some scholars relate the general content of KTU2 1.12 to that of KTU2 1.23.10 Although their genre would appear to differ, both texts relate the birth of deities or super-natural beings: in KTU2 1.23 the gods �r and �lm and in KTU2 1.12 the �qmm and �aklm.11 In KTU2 1.23:32,43, �Ilu is addressed with the reduplicated simple epithet �ad �ad “father, father” (Ep. 6). It can hardly be coincidental that of all the Ugaritic texts containing mythological or epic narratives, only KTU2 1.12 and KTU2 1.23 contain simple epithets (composed of a single component) with the meaning “father,” both referring to �Ilu.

KTU2 1.123 is best analyzed as a blessing that is formally based on what would appear to be an otherwise unknown version of a god list.12

7 In context 2, �abn occurs in apposition to �il “�Ilu” in a tricolon in the form of staircase parallelism. In accordance with the structure of straircase parallelism, com-mon in both Ugaritic and Biblical Hebrew poetry, there is no parallel to the vocative �il �abn “O �Ilu our father” in the second and third stiches. See the classic discussion of this structure by Greenstein (1974), 96–97. Cf. also Cohen (1975), 14–16; idem (1999), 75, n. 15.

8 See the references in n. 6, p. 4. 9 KTU2 1.12:I:14–17. Cf. Epithets 22 and 23, respectively.10 See MLC, 477 and n. 6. 11 For the general context of KTU2 1.12 and the two women/goddesses, see Epithets

22 and 24 and the bibliography cited therein.12 The literary genre of KTU2 1.123 is disputed. Virolleaud (1968), 584–585 classi�ed

the text as a god list. According to de Moor (1970b), 312, the text is a “benediction, to be classi�ed with the literary genre of the hymns and prayers. . . .” Dietrich, Loretz and Sanmartín (1975a), 542 initially took the text to be a god list containing references to �lm-sacri�ces for certain deities, but in KTU2, 135 they classify it as a “prayer, liturgy?,

epithet 1 5


The initial section of the text (context 1), which is delimited by the use of �lm “hail” and by a dividing line at the end of line 3, begins with a blessing of well-being for �ab w �il �m� “father and (the rest of ) the gods,” followed by similar blessings for two aspects of �Ilu, namely, �i[l(. . .)] “�Ilu(. . .)”13 and �il �r “ �Ilu the prince” (Ep. 12). The same blessing is subsequently implicitly directed towards the deities listed in the main body of the text, which is followed by a conclusion where the term �lm

“hail” again repeatedly occurs. The fact that only aspects of �Ilu are mentioned by name in the �rst section and that �ab “father” is there contrasted with the rest of the gods suggests that the epithet �ab refers to �Ilu, in accordance with the use of �abn “our father” in context 2 and the use of the same component in �ab bn �il “father of the children of �Ilu” (Ep. 3), which also most likely refers to �Ilu as father of the entire pantheon.

At Emar, Dagan was similarly referred to as ab�ma “the father.”14 Akkadian abu “father” likewise occurs in texts from Mesopotamia as a title of respect of several gods: abu dEnlil “father Enlil” / abu dSîn

scribal exercise.” Del Olmo Lete, CR, 345 identi�es the text as a “ ‘eulogy’, which is also a litany.” Pardee, RCU, 150 tentatively terms the text “a prayer for well-being.” For the relationship between KTU2 1.123 and the Ugaritic god lists, see Pardee, TR, 694–695 and the bibliography cited therein. As noted by Pardee, ibid., 695, the deities listed in KTU2 1.123 deviate signi�cantly from those of the known Ugaritic god lists (for the latter texts, see Pardee, RCU, 11–24).

13 Most scholars reconstruct �i[l ] “�Ilu.” A considerable portion of the right side of the tablet is broken off, and Pardee, TR, 697–698 thus tentatively proposes several possible longer reconstructions. Unless a duplicate be found, there is probably no way of conclusively determining the original text, but Pardee’s reconstruction �i[l�ib] is par-ticularly attractive due to the occurrence of the same deity at the head of a number of god lists, as noted by Pardee. There is no consensus as to the origin and nature of �il�ib. Cf. Albright (1968), 122–123; Nougayrol (1968), 44–46; Cazelles (1969), 40; Roberts (1972), 34–35; CMHE, 14–15; Lipi�ski (1973), 198–199; Dietrich, Loretz and Sanmartín (1974), 450–451; Rainey (1975), 78–79; de Moor (1976), 331; Wyatt (1977), 289; Cohen, BHL, 73–74, n. 144; CU, 154–157; Cooper (1981), 342–343; Lambert (1981), 299–301; Xella (1981), 85–93; Polselli (1982), 21–26; Sponk (1986), 147–148; Puech (1986–87), 21; Margalit (1989a), 268–269; Lewis (1989), 56–59; Boda (1993), 13; CR, 72–74; TR, 187, 296–299; Healey (1999), 447–448; DULAT, 52; Feliu (2003), 270. The present author would suggest that ��il�ib in the god lists is a proper name refer-ring to a hypostasis of �Ilu, in accordance with his epithets �ab / �abn “father” / “our father” (Ep. 1) abd �ab bn �il “father of the children of �Ilu” (Ep. 3), as opposed to the common noun �il�ib (cf. �il�ibh “his �il�ib,” etc.) in the Epic of Aqhat, which apparently refers to a divinized ancestor.

14 See the discussion by Feliu (2003), 240, n. 170–2 and cf. Fleming (1993), 88–89, n. 5.

6 epithet 1


“father Sîn” / abu dEa “father Ea.”15 For �abn “our father,” cf. [d ]Anum

ab�ni “Anum, our father.”16 �ab is also attested in texts from Ugarit as a component in personal

names.17

15 Gilg. XII, 62/63/76. For additional examples of abu “father” as a divine epithet, see CAD, A/1, 71 meaning 2c and AG, 1.

16 BMS, 61:7.17 PTU, 86–87; Sivan (1984), 194–195. Note especially the theophoric PN �il�abn

“�Ilu-is-our-father” (cf. Smith, UBC I, 186). Cf. Fowler (1988), 44–46, 334.

epithet 1 7


EPITHET 2

�ab �adm “father of mankind”Epithet of �il (1.14)

Contexts

1. KTU2 1.14:I:37w b lmh 36 �il . yrd And in his (Kirta’s) dream �Ilu descended,b hrth 37 �ab .�adm In his vision, the father of mankind.

2. KTU2 1.14:I:43mlk [.] �r �abh 42 y�ar� . Does he (Kirta) desire the kingship of the bull, his father,1

hm . drk[t] 43 k �ab . �adm Or the authority of the father of mankind?

3. KTU2 1.14:III:32 (= V:43; VI:13)�udm . ytn�a .�il �Udm, the gift of �Ilu,w �u�n 32 �ab .�adm . And the present of the father of mankind.

4. KTU2 1.14:III:47 (= VI:31–32)46 d b lmy .��il . ytn Which in my (Kirta’s) dream �Ilu gives,47 b rty .�ab . �adm In my vision, the father of mankind.

Similar to the above translation, almost all scholars render this epithet as “the father of Man / mankind,” or the like. 2

1 Greenstein reads this stich differently. See the discussion of �r �abh (Ep. 108), below.

2 Ginsberg ANET, 143: “the Father of Man”; KME, 86: “der Vater der Menschen”; MKT, 89: “der Menschenvater”; TO I, 509: “le Père des hommes”; PLM, 38; “the Father of Man”; CML2, 83: “the father of mankind”; MLC, 291: “el Padre del hombre”; AD, 159: “il Padre degli uomini”; ARTU, 193: “the Father of man”; Greenstein, UNP, 13: “the Father of Man”; Pardee, CS I, 334: “the father of mankind”; Dietrich and Loretz, TUAT III/6, 1219: “der Vater der Menschen”; RTU, 183: “the Father of Man.” DULAT, 3: “father of mankind.”



Contexts 1, 3, 4: �il // �ab �adm.

Context 2: �r �abh // �ab �adm.

In six out of seven occurrences, the epithet �ab �adm serves as the B-word to ��il, the personal name of the deity. In the seventh occurrence it serves as the B-word to �r �abh, another epithet of ��il.

Discussion

The epithet �ab �adm “father of mankind” occurs seven times in the Ugaritic corpus and refers to �Ilu, the head of the Ugaritic pantheon and father of mankind and the gods. The elements �ab “father” and �adm “mankind” form a construct chain. All seven occurrences of the epithet are in the Epic of Kirta.3

Gray proposed that in the present epithet �ab “father” refers merely to a social, and not physical, relationship between the deity and the people. Moreover, he claimed that �adm here may have a more restricted sense of “community.” �ab �adm would then mean “He in whom the community is integrated.”4 According to Caquot, the epithet �ab �adm may well describe �Ilu metaphorically as the protector of humans and, in particular, of the king, in accordance with his role in the Epic of Kirta, although he admits the possibility that it refers to the creation of humanity by �Ilu. 5 The interpretation according to which the epithet refers to �Ilu speci�cally as the creator of mankind, however, seems the simplest and preferable. 6 It would appear signi�cant that �ab �adm is attested to date only in the (anthropocentric) Epic of Kirta and not in the (theocentric) mythological texts. I.e., it occurs in a literary genre which concerns the meeting of the world of men and the world of the gods. Furthermore, it occurs only in scenes where the human pro-tagonist successfully supplicates �Ilu to grant him offspring. The epithet

3 See Parker (1977), 166–167 and idem (1989), 164.4 Gray, LC, 159.5 Caquot, TO I, 57.6 See, for example, Rendtorff (1967), 169; Kapelrud (1980), 3; Korpel (1990),

235–236.

epithet 2 9


thus serves to present �Ilu as one who is able and willing to care for his creatures. This divine attribute is similarly expressed by the Arabic divine epithet ��un “Preserver.”7

Many scholars have compared �ab �adm with bny bnwt “the creator of creatures” (Ep. 29), which refers to �Ilu more generally as the creator of the world, including mankind and the gods.8 As the latter epithet refers to �Ilu’s relationship with both mankind and the gods, it quite naturally occurs in both the anthropocentric Epic of Aqhat (KTU2 1.17:I:23) and theocentric mythological texts. With respect to the Epic of Aqhat, bny bnwt occurs in a context dealing with a request by the protagonist that �Ilu grant him an heir, much like the general context of �ab �adm in the Epic of Kirta. Thus, in both epics these epithets express �Ilu’s patronage of mankind. 9

7 See Gimaret (1988), 270–271 and his discussion of �� li-�alqihi “who preserves His creation.”

8 E.g., Virolleaud (1949), 81; MFL, 63; GA, 54; EUT, 47; Fensham (1972), 48–49.9 Cf. Pope, EUT, 47, who connects the use of �ab �adm and bny bnwt in the respective

epics and notes that in each case �Ilu is responsible for human fertility. [ The epithet �ab �adm “father of mankind” is semantically paralleled by Akkadian abi �alm t qaqq[adi ] “father of mank[ind],” referring to �ama� (KAR 184 r.:43). Cf. also dNin-ti-ug

5-ga ummi

�alm t qaqqadi “Nin-ti-ug5-ga, mother of mankind” (KAR 41, 4) and ummi ni�� “(I�tar) mother of people” (KAR 174, IV:14).—JNF]

10 epithet 2


EPITHET 3

�ab bn ��il “father of the children of �Ilu”Epithet of �il (1.40; 1.122)

Contexts

1. KTU2 1.40:41 (= 7 [reconst.]; 16 [reconst.]; 24 [reconst.]; 33; 1.122:2 [reconst.]) 1yt��i . l�ab bn �il (A sacri�ce) shall be offered to the father of the children of �Ilu,42 yt��i. l d[r . bn .�il . It shall be offered to the circle of the children of �Ilu,l ]mp�rt . bn �il To the assembly of the children of �Ilu,43 l �kmn [ . w �nm .] hn �[r]/� To �kmn [and �nm]: Here is a donkey (1.40:9, 17, 25: / a ram).

Most scholars render the epithet either as “the father of the sons of �Ilu,”2 or the like, similar to the above translation, or as “the father of the gods,” 3 or the like.

1 KTU2 1.40 is one of the few Ugaritic texts for which duplicates have been found (KTU2 1.84; 1.121; 1.122; 1.153; 1.154). See Pardee, RCU, 77–78 and idem, TR, 92–142, 686–690, 807–808. None of these texts, however, is well preserved and the epithet under discussion is not otherwise extant. The reconstructed occurrence in KTU2 1.122:2 has been included in the present discussion because the approximate context of the epithet has been partially preserved, allowing reconstruction (see KTU2, ad loc).

2 Hrozny (1932), 171: “au père des �ls de ��l ”; van Selms (1971), 241: “the father of the sons of El”; de Tarragon, TO II, 149: “le père des �ls de El”; de Moor and Sanders (1991), 285: “the father of the sons of Ilu”; TR, 98: “au père des �ls de �Ilu” (RCU, 83: “the father of the sons of �Ilu”); DULAT, 3: “father of the sons of DN.”

3 Eissfeldt (1951), 63 “dem Vater der Götter”; EUT, 88: “the Father of the Gods”; Caquot (1962), 210 and idem (1979), 1410: “le père des dieux (c’est-à-dire El)”; LC, 204: “the Father of the gods”; Rendtorff (1967), 169: “the father of the gods”; TRU, 260: “padre degli dèi”; CR, 149: “the father of the gods”; RTU, 347: “the father of the gods” (cf. p. 345, n. 16).



Context 1: �ab bn �il // dr bn �il // mp�rt bn �il // �kmn w �nm.

Discussion

The epithet �ab bn ��il “the father of the children of �Ilu” occurs at least six times in the Ugaritic corpus (four of these occurrences are reconstructed).4 It refers to �Ilu, the head of the pantheon and father of mankind and the gods. The identi�cation of the referent of this epithet is clearly indicated by the context and is accepted by almost all scholars. It implies that �Ilu is the �ab “father” of the bn ��il. The latter component also occurs in the parallel terms dr bn ��il “the circle of the bn

��il ” and mp�rt bn ��il “the assembly of the bn ��il,” but its meaning remains disputed. Scholars who translate bn �il as “the gods” (see n. 3, p. 11 ) believe that bn ��il refers to the entire pantheon. The construct plural noun bn “children of ” would presumably signify members of a group, each having the status of a ��il “god.”5 The translation of bn ��il as “the children of �Ilu,” implying a familial relationship with �Ilu, does not necessarily exclude the interpretation of bn ��il as referring to the entire pantheon, since �Ilu is commonly thought to be responsible for the creation of all the gods and, as such, is their theological/cosmological father.6 Some scholars, however, believe the “children/sons of �Ilu”

12 epithet 3

4 According to KTU 2’s edition of KTU 2 1.40, the text as it is preserved today con-tains a total of �ve occurrences of this epithet (three of which are reconstructed). In a personal communication, however, Prof. Pardee kindly noted that “given the structure of RS 1.002 [= KTU2 1.40 —AR], it was remove certainly present six times in that text in its original state.” See Pardee (1991), 1189. The total number of occurrences of the epithet would then be seven, �ve of which are reconstructed.

5 This meaning of bn clearly occurs in locutions such as p�r bn �ilm “assembly of the gods” (KTU 2 1.4 III:14), where the construct plural bn is followed by the plural ��ilm “gods.” Cf. Hebrew �yla ynb “the gods” (Ps. 29:1; 89:7) and Phoenician kl dr bn ��lm “the entire circle of the gods” (KAI 26 III: 19). See Smith, UBC I, 287, n. 116.

6 Cf., for example, Herrmann (1982), 100; Kloos (1986), 16–17; de Tarragon, TO II, 146, n. 32; and the discussion of bn ��il “the son of �Ilu” (Ep. 26). Van Selms (1971), 241 explains the apparent tautology as follows: “The existence of the phrase [�ab bn ��il “the father of the sons of El”—AR] proves that bn �il, though written with a word-divider in line 25, was no longer felt as ‘the sons of El’, but rather as ‘the pantheon’.” Note that the alleged epithet of �Ilu, *�ab ��ilm “father of the gods” (Gray [1966], 192), is not attested.


to be a more restricted group of deities. According to Cunchillos, for example, the bn ��il were the children of �Ilu before Ba�lu entered the Ugaritic pantheon. 7

KTU 2 1.65:1–4 contains the same list of gods and groups of gods that occurs in the present context: ��il bn ��il dr bn ��il mp�rt bn ��il �rmn w �nm “ �Ilu, bn ��il, the circle of the bn ��il, the assembly of the bn ��il, �kmn(!) and �nm.” Most of the rest of the text refers to various attributes and objects apparently belonging speci�cally to �Ilu. 8 This suggests that the component ��il in bn ��il is likewise the divine name �Ilu. KTU2 1.123:1 reads �ab w ��ilm “father and the gods,” where �ab “father” would appear to be an epithet of �Ilu and ��ilm “gods” undoubtedly includes the dei-ties subsequently listed in lines 4ff. (and most likely refers to the entire pantheon). This list contains the name b�l (line 4), which indicates that it is not comprised solely of a group of gods thought speci�cally to be the (biological) children of �Ilu, since Ba�lu was apparently the biologi-cal son of Dag�nu.9 The epithet �ab “father” (Ep. 1) in KTU 2 1.123 would thus likewise seem to refer to �Ilu as “father” vis-à-vis various gods regardless of their speci�c genealogy (and most likely vis-à-vis the entire pantheon).10 It therefore seems most likely that in KTU2 1.40 �ab bn ��il is to be translated “the father of the children of �Ilu” and taken solely to refer to the totality of the gods. Cf. the Akkadian epithet abu il ni “father of the gods,” attributed to various gods, in particular Anu, A��ur and Enlil.11 The component bn �il of the Ugaritic epithet is semantically parallel to Akkadian m r� + DN “children of DN.” Compare, for example, 8 m r� dLisin “8 children of Lisin”12 and 13 m r� dNin-MAR.KI-ke

4 “13 children of Nin-MAR.KI.”13

epithet 3 13

7 Cunchillos (1976), 111 (cf. pp. 47–112). See also Herrmann (1960), 246–247. 8 For this text, see TR, 691–706 and the bibliography cited therein. 9 See the discussion of bn dgn “the son of Dag�nu” (Ep. 28). For the alternative

possibility (less likely in the opinion of the present author) that Dag�nu was considered both Ba�lu’s step-father and biological half-brother, see Pardee, CS I, 263, n. 190.

10 See the discussion of �ab / �abn “father” / “our father” (Ep. 1).11 See AG, 1–2. For Eblaite a-mu dingir-dingir-dingir “father of the gods,” referring

to Enlil (i-li-lu), see Archi (2004), 322, n. 14 (courtesy Prof. J.-M. de Tarragon). For the Hittite equivalent as an epithet of Kumarpi, see ibid., 319.

12 CT 24, 26:118 (see Litke [1998], 75–76 and cf. AG, 122). For Lisin, see Michalowski (1987–90), 32–33.

13 CT 24, 48:17 (see Litke [1998], 125–126 and cf. AG, 122). For Nin-MAR.KI, see Sallaberger (2001), 463–468.


EPITHET 4

�ab n�rm “father of raptors”Epithet of hrgb (1.19)

Contexts

1. KTU2 1.19:III:15b n��i . �nh . w yp<h>n Lifting up his eyes he saw,15 yd . hrgb . �ab . n�rm He perceived Hrgb, father of raptors.

As opposed to the above translation, most scholars understand the n�rm to refer to a speci�c type of bird of prey. 1


There is no parallel to this epithet in the single context in which it occurs. Many scholars, however, note the female counterpart �um n�rm

“mother of raptors” (Ep. 21), which occurs in KTU2 1.19:III:29 as an epithet of �ml.

Discussion

The epithet �ab n�rm “father of raptors” occurs once in the Ugaritic corpus and refers to Hrgb, who was apparently a minor aviform god somehow associated with large birds of prey. This is evident from the

1 Herdner (1949b), 12: “le père des aigles”; Gaster, Thespis, 363: “the father of the griffons”; Ginsberg, ANET, 154: “the vultures’ father”; CML1, 63: “the father of the eagles”; KME 133: “den Vater der Adler”; MKT, 79: “den Vater der Adler”; TO I, 451: “le père des rapaces”; PLM, 25: “Father of the eagles”; CML2, 118: “the father of the eagles”; MLC, 394: “el padre de las águillas”; AD, 211: “il padre delle aquile”; ARTU, 257: “the father of the eagles”; Parker, UNP, 73: “Father of Birds”; Pardee, CS I, 353: “father of the hawks”; Dietrich and Loretz, TUAT III/6, 1296: “den Vater der Adler”; RTU, 304: “the father of the falcons.” Margalit (1989a), 161: “father of the hawks” DULAT, 650 translates “the father of the eagles,” but remarks that n�r signi�es “ ‘bird of prey’, conventionally ‘eagle’ or ‘falcon’.”


epithet itself and from the broader context, which makes reference to knp hrgb “the wings of Hrgb” (1.19:III:16,22,26) and in which hrgb func-tions as the subject of the verb d�y “to �y” (1.19:III:28). The epithet is the masculine counterpart of �um n�rm “mother of raptors” (Ep. 21), which refers to the minor aviform goddess �ml in the same general context. Both epithets occur solely in KTU 2 1.19 and solely with respect to Hrgb or �ml; they would thus appear to have a speci�c function with respect to this particular text, namely, to describe the nature of the two deities as they appear in the text.

The component �ab is translated as “father” by all scholars, but there is no consensus as to the meaning of n�rm. In KTU 2 1.2:IV, Ugaritic n�r clearly refers to a bird of prey which attacks its victim, i.e., an eagle or a smaller bird such as a hawk or falcon (clearly not a vulture). The same is true of certain passages in the Epic of Aqhat, in particular KTU2 1.18:IV.2 The majority of scholars thus render �ab n�rm as “father of eagles” or “father of hawks/falcons.” 3 On the other hand, in KTU2 1.19:III, the n�r is understood to be a bird that �ocks over the corpse of the already dead �Aqhatu and would devour him, which would be more suggestive of the typical behaviour of the vulture, even though various types of eagles are sometimes known to eat carrion.4 Ginsberg thus translated �ab n�rm as “the vultures’ father,” and was followed by Gaster. 5

Biblical Hebrew rvn clearly refers to the vulture in Micah 1:16 and Job 39:27–30, but elsewhere it can also refer to the eagle. 6 The mean-ing “eagle” for both the Biblical Hebrew and Ugaritic terms is further supported by the West-Semitic word na�ru, which occurs in a Sumero-Akkadian lexical text as a synonym of erû, the usual Akkadian term for “eagle”: [Á] te-�e� mu�en = e-ru-ú = na-á�-ru (MSL 8/2, 172:26).7 It

epithet 4 15

2 As is often noted, the accounts in both texts are likely based on the sport of fal-conry. For an argument against such an interpretation, see Reiter (1990).

3 See above, n. 1, p. 14.4 With respect to eagles native to the Middle East, Paz (1989–90), 296, for example,

notes that the golden eagle (Aquila chrysaetos) sometimes gathers around carcasses. I would like to thank Prof. Pardee for calling my attention to this general fact.

5 See above n. 1, p. 14. Gaster, Thespis, 362, n. 31, however, identi�es n�r as either “griffon” or “eagle.”

6 For Biblical Hebrew rvn, see A�ituv (1968), cols. 976–978. For a complete history of the Hebrew term, see Talshir (1999). Cf. also Topel (2003), 403–406, who discusses the dual meaning of “eagle / vulture” for Biblical Hebrew rvn and Greek ’��.

7 Cf. CAD, N/2, 79. The word na�ru is attested only here in Akkadian and there is no reason to believe that it is anything other than an attempt by the Akkadian scribe


should be stressed that Akkadian erû is never attested with the meaning “vulture,” 8 which in Akkadian is referred to by the term z�bu (CAD, Z, 106). It thus seems most likely that in Ugaritic, as in Biblical Hebrew, n�r refers to any large bird of prey, and not speci�cally to the “vulture” or the “eagle.” In the present study the epithet is thus translated “father of raptors.”9 Whatever the exact meaning of n�r in the present epithet may be, as noted by Pomponio and Xella �ab n�rm semantically paral-lels Eblaite BE Ámu�en Ámu�en “lord of eagles,” attributed to the deity Adarwan. 10

The divine name hrgb has been the subject of much etymological speculation.11 In the present study, such attempts are generally consid-

16 epithet 4

to demonstrate his knowledge of the West-Semitic equivalent of the usual Akkadian term for “eagle.” For this inclination in Akkadian lexical texts, see Nili (2004), 1–2. For a detailed discussion of this case, see ibid., pp. 236–239, and the additional notes by C. Cohen quoted there.

8 CAD, E, 324–325. 9 Following TO I, 451. Cf. Margalit (1989a), 340–341, n. 4 and, especially, the

detailed discussion of Ugaritic nšr in the context of KTU2 1.2 by Smith, UBC I, 343–345. Smith concludes that “As some Semitic languages use the root [nšr —AR] for either the eagle or the vulture or both, the word in Ugaritic may represent a wider category, perhaps a large bird of prey . . . As a possible translation, R. Fuller (personal communication) suggests ‘raptor’ . . .” (pp. 344–345).

10 Pomponio and Xella (1997), 16–18.11 Virolleaud (1936a), 163 related hrgb to Akkadian argabu (= arkabu/erkabu). For the

Akkadian vocable, see CAD, A/2, 253; CAD, I/J, 177; AHw, 67 and 1544. Virolleaud has been followed by a number of scholars [CML1, 137, n. 13; AHw., 67; Astour [1967], 170, n. 5; TO I, 451, note (v)]. The primary attestation of the Akkadian word is in a lexical text concerning birds between atmu : lid nu = m r i��ri “�edgling” and suttinnu = [ g]ilgid nu “bat” as a synonym of the equally obscure erkabu (MSL 8/2, 173, line 39). Although the meaning of argabu is not certain, the above cited context clearly has no relationship with birds of prey. In addition, von Soden, AHw., 1544 claims that the Akkadian term is a loanword from Sumerian. If this is true, it seems exceedingly unlikely that such a rare Sumerian loanword in Akkadian would be further borrowed into Ugaritic. Cf. Aartun (1986), 16, who correctly rejects the etymology from argabu, although his own proposal to derive hrgb from Arabic hir� bun, hir�abun “groß (von Gestalt), groß gewachsen (auf Personen bezogen)” is hardly more convincing. Pardee, CS I, 353, n. 110, similarly cites Arabic hir�abun, noting that it means “rapid” when said of a camel. Cooper (1988), 23, n. 16 relates hrgb to Arabic ha�aba, which he claims is a synonym of Arabic �amala “to strike someone with a stick,” the latter recalling the parallel name �ml, for which see the discussion of �um n�rm (Ep. 21). He thus proposes the translation “Striker.” Gaster, Thespis, 363 translates hrgb as “Softie,” deriving the name from the root rgb “to be gentle” (ibid., 362, n. 31). Margalit (1984), 144 analyzes hrgb as “hr ‘mountain’ + gb = Ar. �gwb ‘ramble’ and/or �gbb “�y,” i.e., “mountain-�yer / rambler.” He also suggests paronomasia with the root HRG “kill,” i.e., “killer-father” (h-r-g-abu). Watson (1996), 74 believes that hrgb re�ects Hurrian argaba “weapon.” De Moor, ARTU, 257, n. 217 relates the name to the Biblical toponym bgra (Deut. 3:13).


ered worthless, because the lack of context usually precludes the pos-sibility of proving the etymology of proper nouns, even when dealing with literary names.12 In the present author’s opinion, the only reliable contextual evidence available for hrgb is that it is the name of a deity related to large birds of prey. hrgb could thus conceivably be the name of a type of raptor, or refer to a distinctive characteristic of such birds. None of the etymologies mentioned above in n. 11 p. 16, however, meets such a criterion.13

epithet 4 17

12 In the case of Ugaritic literary names, the story in which the name occurs indeed comprises a context, but in most cases the context is too general and/or its interpreta-tion too uncertain to enable one to ascertain the exact meaning of the name, given our present knowledge of the Ugaritic language.

13 Even Akkadian argabu, which apparently refers to some type of �ying creature (see above), can hardly be relevant in the present context, as it is clearly not a raptor or anything resembling one. With respect to the comparison with Arabic hir�abun, Prof. Pardee kindly added in a private communication that “the meaning ‘rapid’ attested for the animal world [is] not implausible as an epithet of a raptor.” While the rvn is indeed renown for its speed (cf. 2 Sam. 1:23; Jer. 4:13; Lam. 4:19), in the opinion of the present author the fact that the Arabic term is used with respect to camels, but appar-ently not with respect to birds (see Lis n al-�arab, Vol. I, 783–784; T � al-�ar�s, Vol. IV, 391–392), signi�cantly reduces its validity as an etymology here. Cf. del Olmo Lete and Sanmartín, DULAT, 346, who state that the etymology of hrgb is uncertain.


EPITHET 5

�ab �nm “father of years”Epithet of �il (1.1; 1.2; 1.3; 1.4; 1.5; 1.6; 1.17)

Contexts

1. KTU2 1.4:IV:24 (= 1.1:III:24; 1.2:III:5 [reconst.]; 1.3:V:8 [reconst.]; 1.5:VI:2 [reconst.]; 1.6:I:36; 1.17:VI:49)23 tgly . d . �il . She comes to the dwelling of �Ilu,w tb�u 24 qr� . mlk . �ab . �nm And enters the residence of the king, the father of years.

2. KTU2 1.2:I:101

9 [x]xt . m� . tpln . b gb[l ] . . . .10 �ab . �nm .�a�tm . tq[� ] The father of years (?) . . .

Similar to the above translation, many scholars interpret �nm as the common noun “years.”2 Others interpret it as a proper name3 or as a common noun or adjective, “exalted (ones),” or the like.4

1 The reading and translation of this context is not certain. According to KTU2, the �rst three letters of �ab �nm are poorly preserved (see the transcription). Gordon, UT, 179, and Gibson, CML2, 40, read only �nm, without �ab (Gordon considers even �nm questionable). Ginsberg, ANET, 130, leaves the entire line untranslated. Del Olmo Lete, MLC, 169, reads �a(?)b.�nm, but does not translate any of line 10. Smith, UBC I, 260, 261, 265, reconstructs [�ab].�nm, but does not consider the translation “father of years” certain. He explains the epigraphic dif�culty as follows: “[�ab]: CTA shows the lacuna [-] where KTU reads a*(?)b*. The space containing KTU’s readings is very damaged. If they were accurate, they would sit somewhat above the other signs in this line. CTA and KTU read a word-divider after �nm while V[irolleaud—AR] and Horwitz (1972:48) do not [-]: KTU reads ]x[ at the end of the line.”

2 Virolleaud (1931), 198: “Père des années”; Albright (1932), 197: “the father of years”; TO I, 204: “père des ans”; CML2, 59: “father of years”; ARTU, 52: “the Father of Years”; Day (1994), 35–36, Smith, UNP, 127: “the Father of Years”; Parker, UNP, 62: “the Father of Years”; Becking (1999a), 44: “father of the years”; MLC, 200: “padre de años”; AD, 112: “Padre degli anni”; Dietrich and Loretz, TUAT III/6, 1158: “des Vaters der Jahre.” DULAT, 3: “father of years.”

3 Ginsberg, ANET, 133: “Father Shunem”; KME, 45: “des Vaters des Schunama”; PLM, 93: “Father of �nm”; Astour (1972), 116: “Father of (the god) �nm”; Pardee, CS I, 259: “father of �unama.” Cf. MKT, 40: “des Vaters, in das �nm.”

4 EUT, 33: “Father of Exalted Ones” or “Exalted Father”; LC, 114: “the Father of the Exalted One”; RTU, 99: “father of the Bright One”; Margalit (1989a), 152: “the father of the lofty (gods).” Cf. Binger (1997), 50: “father of light” (citing Hvidberg-Hansen).



Context 1: ��il // mlk �ab �nm.In seven of the eight occurrences of this epithet, it occurs in appo-

sition to mlk “the king,” both serving together as a “B-expression” to �il “�Ilu.”5

Discussion

The epithet �ab �nm “father of years” occurs eight times in the Ugaritic corpus and refers to �Ilu, head of the pantheon and father of man-kind and the gods. The identi�cation of the referent of the epithet as �Ilu is clear from context 1. The meaning of �nm, however, remains disputed. As noted above, many scholars render �ab �nm as “father of years.” Virolleaud suggested a possible comparison with the Greek deity Kronos (��), whom the Greeks associated with �� “time” because of the phonetic similarity between the two words.6 Albright was the �rst to support the interpretation “father of years” with a comparison with Biblical Aramaic ˆymwy qyt[ “Ancient of Days” (Dan. 7:9).7 He was followed by Cross, who remarked that, whereas the regular plural of Ugaritic �nt “year” is �nt, the form �nm corresponds to plural forms of “year” in a number of Canaanite dialects. Cross also added a comparison with the royal epithet d[ yba “eternal father” in Isa. 9:5 (which he interpreted as a divine epithet referring to El) and noted the occurrence of �ab �nm in contexts referring to �Ilu’s longev-ity and wisdom, both symbolized by his gray beard (KTU2 1.4:IV:41; 1.3:V:24–31).8 The interpretation of �nm as a proper (divine) name has also won considerable support. Ginsberg believed �nm to stand in apposition to �ab as a name of �Ilu, i.e., “Father Shunem.”9 Gordon interpreted the epithet as “Father of (the god) �nm.”10 He pointed out that the usual plural of �nt “year” in Ugaritic is �nt, and compared the

epithet 5 19

5 Cf. the discussion of mlk(/-n) “(our/) king” (Ep. 75). 6 Virolleaud (1931), 198. Cf. GA, 56. 7 Albright (1932), 197, n. 37. 8 See Cross (1962), 236, n. 46 and idem, CMHE, 16 and n. 24. Cf. already Pope,

EUT, 32–33, who nevertheless rejects this interpretation. 9 Ginsberg, ANET, 129, n. 1.10 Gordon, (1976); cf. idem, UT, 492–493; idem, PLM, 127.


role of the gods �km and �nm, who carry ( y�msn.nn) the drunken �Ilu home (KTU2 1.114:15–19), with the role of the ideal son, who carries (m�msh) his drunken father (KTU2 1.17:I:30–31 and parallels).11 Pope renders �ab �nm as “Father of Exalted Ones” or “Exalted Father” based on Hebrew �ynwv (Prov. 24:21), as interpreted by Thomas.12 The inter-pretation “Father of Exalted Ones” has been accepted by both Gray and Margalit.13 The latter scholar compares �ab �nm with the epithet �ab

�adm (Ep. 2) and claims that this interpretation “has the merit of allud-ing to the conception of the sons-of-El as (mostly) celestial luminaries,” adducing in this context KTU2 1.23 and 1.10:I:3–5.

The translation “Exalted Ones” must be categorically rejected for semantic reasons. The broader context of Prov. 24:21, and especially a comparison with Prov. 23:17 and 24:1,19, indicates that in the negated stich the word �ynwv, whatever it may mean, should have a pejorative sense. The interpretation of �nm as a proper name also seems unlikely. In spite of the fact that in KTU2 1.114:15–19, �km and �nm are clearly presented as sons of �Ilu who assist him when he is drunk (cf. also Gen. 9:21–23), as claimed by Gordon and others, there is no other Ugaritic divine epithet based on the formula �ab x “father of X,” x being the name of the son of the deity. Nor is there any independent textual evidence for an identi�cation of �nm as another personal name for �Ilu, as proposed by Ginsberg. In addition, the DN �nm otherwise occurs in Ugaritic solely paired with the DN �km.14 Except for KTU2 1.114, all the attestations occur in purely ritual contexts, not in myths. The epithet �ab �nm, on the contrary, is limited to myths and legends. Finally, it is dif�cult to understand why �Ilu, the head of the Ugaritic pantheon, would be referred to by means of an epithet based on the name of a poorly known and apparently insigni�cant Ugaritic god.15 In light of the evidence adduced by Albright and Cross (see above),

20 epithet 5

11 Cf. Astour (1972), 116; Pardee, CS I, 245, n. 30.12 EUT, 33. According to Thomas (1934), 236–238, Hebrew �ynwv, which he renders

as “those of high rank,” derives from Arabic saniya “to become high, exalted in rank” and Syriac �n� “sublimitas, majestas, honor magnus.” Thomas thus translates Prov. 24:21 as follows: “My son, fear thou the Lord and the king, But meddle not with those of high rank (the nobility, perhaps).”

13 Gray, LC, 114, 155–156; Margalit (1983), 90–91.14 See KTU2 1.39:3,6; 1.40:8,17,25,34,43; 1.41:12,15,31; 1.65:4; 1.87:14,17,33–34;

1.114:18–19; 1.122:4; 1.123:8.15 See especially Margalit (1983), 90–91; Becking (1999a), 44–45. For the character

of the god �nm, see Pardee (1988a), 196–199; Becking (1999c), 776–777.


the present author believes that �ab �nm is best understood as an epi-thet of �Ilu meaning “father of years.” As remarked by Pope, Biblical Hebrew hnv “year” also has two plural forms, twnv and �ynv, as does the semantically related Biblical Hebrew word �wy “day,” viz., �ymy and twmy.16 Note also that the plural of Ugaritic ym “day” also occurs both as ymm and ymt.17 The semantically equivalent Biblical Aramaic epithet ˆymwy qyt[ “Ancient of Days” similarly occurs in contexts referring to the wisdom of the deity (Dan. 7:9,13,22),18 the deity depicted as a judge, a role attributed par excellence to the wise.19 Cf. also the Arabic divine epithet qad�mun “Ancient One.”20

epithet 5 21

16 Pope, EUT, 32. Cf. also Biblical Aramaic ˆymwy / ymwy (stat. const.) “days” (Dan. 7:9 etc. / Dan. 5:11) vs. tmwy (stat. const.) “days” (Ezra 4:15, 19). For additional examples in Northwest Semitic, see DNWSI, 1170–1175.

17 See DULAT, 964–965.18 Cf. Becking (1999a), 44–45.19 Cf. Paul (1973), 345–353.20 See Gimaret (1988), 164–170.


EPITHET 6

�ad �ad “father! father!”Epithet of �il (1.23)

Contexts

1. KTU2 1.23:32hlh . t� .�ad �ad Behold, (one) cries: Father! Father!33 w hlh . t�� .�um .�um. And behold, (the other) cries: Mother! Mother!

2. KTU2 1.23:43 y .�ad . �ad . ntm . ��k O father, father, your staff is lowered, 44 mmnnm . m� ydk . The rod of your hand is dropped.1

Similar to the above translation, the epithet is almost unanimously rendered “father, father,” or the like.2


Context 1: �ad �ad // ��um ��um.

Context 2: In an identical context (line 46), �ad �ad is replaced by mt mt.

1 The translation of ntm // mmnnm is not certain. Cf. Dietrich and Loretz, TUAT II/3, 355: “gesenkt” // “niedrig.” For additional proposals, see DULAT, 628 (s.v. n--t) and 968 (s.v. y-m-n-n); Pardee, CS I, 280–281.

2 Ginsberg (1935), 66: “Father! Father!”; CML1, 123: “Dad, dad”; KME, 82: “Vater, Vater!”; MKT, 60: “Väterchen, Väterchen!”; Tsumura (1973), 12: “My father, My father!”; TO I, 374: “Papa, papa!”; PLM, 61: “Father, Father!”; CML2, 125: “father, father!”; MLC, 444: “¡padre, padre!”; ARTU, 123: “my father, my father!”; Dietrich and Loretz, TUAT II/3, 354: “Vater! Vater!”; Lewis, UNP, 210: “Father! Father!”; Pardee, CS I, 280: “father, father”; RTU, 330: “Father! Father!”; DULAT, 15: “father, father.” Exceptions are the early studies by Virolleaud (1933), 134 (“Ad! Ad!”) and Barton (1934), 63 (“mighty one”). Barton, ibid., p. 77 identi�ed �ad �ad with a purported Arabic cognate �ad�ad “power, victory,” but such an interpretation is clearly incongruous with the parallel �um �um “mother, mother” (Ep. 20). Løkkegaard (1955), 13 translates context 2 as “Oh lord, lord. . . .”


Discussion

The epithet �ad �ad “father, father” occurs twice in the Ugaritic corpus (both occurrences in the same text) and is taken here as referring to �Ilu, head of the Ugaritic pantheon and father of mankind and the gods. It recalls the use of the component �ab “father” in a number of epithets referring to �Ilu, in particular, �abn “our father” (Ep. 1).3 Ugaritic �ad “father” occurs as an independent word with certainty only in the present epithet. Its meaning is established by the parallel �um �um “mother, mother” in context 1.4

In context 1, two goddesses appear to address �Ilu, one crying out �ad �ad “father, father” and the other �um �um “mother, mother” (Ep. 20). The epithet �ad �ad “father, father” again refers to �Ilu in line 43, where it corresponds to mt mt “husband, husband” (lines 40, 46–47). Most scholars attribute all three epithets to �Ilu. They would seem to express the affection, esteem and intimate feelings held by these two goddesses for �Ilu; in addition to his position as head of the pantheon, he is treated here as if he were their father, mother and spouse.5

The epithets �ad �ad “father, father” (Ep. 6), �um �um “mother, mother” (Ep. 20) and mt mt “husband, husband” (Ep. 78) are all employed as vocatives. The same use of reduplication in a vocative expression occurs in lines 69–70 of the same text: y n�r n�r “O watchman, watchman.” De Moor appropriately compares 2 Kgs 2:12: q[xm awhw har [vylaw

epithet 6 23

3 For a list of the other divine epithets containing the component �ab “father,” refer-ring to �Ilu and other deities, see Appendix 1.

4 See Ginsberg (1934), 474; idem (1935), 54, n. 2; DULAT, 15. For the relationship between Ugaritic �ad “father” and Sumerian ad(-da) “father,” cf. Ginsberg (1934), 474 (citing Maisler); idem (1935), 54, n. 2; Watson, HUS, 130; and DULAT, 15 and the bibliography cited therein. Some scholars relate �ad “father” etymologically to Ugaritic �adn “lord; father,” the latter analyzed as �ad + the common nominal suf�x - n. See the discussion by Sanmartín (1977), 269, n. 2 and the references cited therein and cf. Sivan, GUL, 73; Tropper, UG, 250.

5 Pardee, CS I, 280, n. 47 doubts that �ad �ad “Father! Father!” // �um �um “Mother! Mother!” in lines 32–33 is addressed to ��. It seems dif�cult, however, to separate these vocative expressions from y �ad �ad “O father, father” (line 43) and y mt mt “O husband, husband” (lines 40, 46), which are all at least potentially directed to �Ilu. For the deity as both mother and father, see the discussion of �um �um (Ep. 20). There is no textual support for Wyatt’s claim that �Ilu was an androgynous deity and that the two goddesses are �Ilu’s (biological) daughters (RTU, 330, n. 33).


wyvrpw larcy bkr yba yba “Elisha saw it, and he cried out, ‘Oh, father, father! Israel’s chariots and horsemen!’ ”6

�ad “father” is also attested in texts from Ugarit as a component in personal names.7

24 epithet 6

6 ARTU, 123, n. 36. Cf. �hrba �hrba “Abraham, Abraham!” (Gen. 22:11) and Watson (1985), 381, n. 62. The use of reduplication in the vocative also occurs in Akkadian. E.g., kikki� kikki� igar igar “(O) reed wall, reed wall; (O) wall, wall!” (Gilg. XI:21). See further Wasserman (1993), 100–102.

7 See PTU, 88–89; Sivan (1984), 195. Cf. Caquot (1955), 52, 58; Benz (1972), 259; Roberts (1972), 64, n. 15; Fales (1987), 422; Gordon (1987), 22; Krebernik (1988), 71; Sanmartín (1991), 170–171; Feliu (2003), 251, n. 268.


EPITHET 7

�adn “lord”Epithet of �il (1.1)�adnkm “your lord”Epithet of ym (1.2)

Contexts

1. KTU2 1.1:IV:1717 �at . �adn . tp�r[ ] You, O lord, you proclaimed [his name].1

2. KTU2 1.2:I:17 (= 1.2:I:33–34)tm . ym . b�lkm . The message of Yammu, your master,�adnkm . �p [ . nhr] Of your lord, judge (/ ruler) [Naharu].

3. KTU2 1.2:I:45�an . rgmt . l ym . b�lkm . I said to Yammu, your master,�ad[nkm . �p ] 46 [nhr (To) [your l]ord, [ judge (/ ruler) Naharu].

There is a scholarly consensus that the epithet is to be translated “(your /) lord,” or the like, similar to the above translation.2 Several

1 The verb p�r occurs eight times in Ugaritic: four times in the broader context of KTU2 1.1:IV (lines 13–32); twice in KTU2 1.2:IV:11–12, 18–19; once in KTU2 1.12:I:28–29; and once in a broken and obscure context in KTU2 1.13:32. In the major-ity of cases where the text is adequately preserved, p�r occurs in collocation with �m “name” + proper name or pronominal suf�x. The proposed reconstruction tp�r [�mh] “you proclaimed [his name]” is thus exceedingly likely. See Gibson, CML2, 39; Smith, UBC I, 132; idem, UNP, 89. For a comparison with Biblical Hebrew �vb arq “to create; to dedicate for a new task,” see Cohen (1968).

2 For context 1, cf. Ginsberg, ANET, 129: “Master”; CML1, 75: “sire”; KME, 16: “Herr”; MKT, 34: “Herr”; TO I, 310: “seigneur”; PLM, 88: “ ‘Lord’ ”; ARTU, 25: “ ‘mas-ter’ ”; MLC, 159: “ ‘señor’ ”; Smith, UNP, 89: “O Lord”; Dietrich and Loretz, TUAT III/6, 1114: “Herr”; RTU, 49: “ ‘Lord’ ”; DULAT, 19: “ ‘lord’.” For contexts 2 and 3, cf. Ginsberg, ANET, 130: “your master”; CML1, 79: “your sire”; KME, 22: “eures Herrn”; MKT, 49: “eures Gebieters”; TO I, 129: “votre seigneur”; PLM, 70: “your master”; CML2, 41: “your sire”; MLC, 170: “vuestro dueño”; AD, 83: “vostro sire”; ARTU, 31: “your master”; Smith, UNP, 98: “your Lord”; Pardee, CS I, 246: “your lord”; Dietrich and Loretz, TUAT III/6, 1120: “eurem Herrn”; RTU, 59: “your lord.” DULAT, 19: “your lord.”


other occurrences of �adn have been excluded from the present study. KTU2 7.218 is too fragmentary to permit an identi�cation of �adn in line 2 as a divine epithet.3 In the mythological text KTU2 1.24, �adn occurs twice in the form �adnh “her (Nikkal’s) father” (lines 13 and 33), but according to criterion I of our de�nition (see Introduction, §1), in neither case is it a speci�c epithet of a speci�c deity, since it could potentially refer to a general relationship between every deity and the respective offspring (in the present case, the relationship between the deity and his biological daughter). 4


Contexts 2, 3: b�lkm // �adnkm.

Discussion

The epithet �adn “lord” occurs once in the form �adn “lord” with reference to �Ilu, the head of the pantheon and father of mankind and the gods, and three times in the form �adnkm “your (pl.) lord” with reference to Yammu, the god of the sea.5 In context 1, the meaning “father,”

26 epithet 7

3 For this text, see Bordreuil and Caquot (1980), 365–366.4 In lines 33–34, the parallel �adnh “her �adn” // �umh “her mother” clearly indicates

that �adn there has the meaning “father.” Cf. also �i�h “her brother” // �a�t{t}h “her sister(/s)” in lines 35–37 (for the interpretation of �i�h as a singular, see Tropper, UG, 436) and the use of �ab “father” in lines 19–20, 27 (and reconstructed in lines 9 and 29–30) of the same text, especially �abh b�l “her father, Ba�lu” (line 27), referring to the biological relationship between Ba�lu and Pdry. The context of 1.24:13 is fragmentary and it is not at present possible to determine the relationship between l�adnh “to her �adn” and dgn ttl, probably “Dag�nu of (the city) Tuttul,” in line 14. Nevertheless, in light of the use of �adnh “her father” in line 33 and the recurring use of �abh “her father” throughout the text, in line 13 as well, �adnh is most probably to be translated “her father.” On the use of �adn in KTU2 1.24, see further Virolleaud (1936d), 215; Goetze (1941), 367,373–374; Gaster (1938a), 47–49,51, n. 17; Herdner (1949a), 20; Weippert (1974); Wyatt (1977), 285, 289; Dietrich, Loretz and Sanmartín (1977), 345; del Olmo Lete (1991), 69–75 and Dietrich and Loretz (2000), 189–190. For the dual meaning of �adn “lord; father” in general, see DULAT, 18–19; Pardee, CS III, 103, n. 119 (cf. ibid., p. 95, n. 52; p. 114, n. 216); Huehnergard, UVST, 48, n. 2; Sanmartín (1977); Blau and Green�eld (1970), 16 and Hillers (1970), 18. Weippert (1974), 416 posits two homographs. With respect to the Akkadian evidence discussed by Huehnergard, see also Moran (1992), 329, n. 7 and Rainey (1996), 74.

5 The identi�cation of the referent in context 1 as �Ilu is contested. Eissfeldt (1973),


otherwise attested for �adn,6 is also conceivable, since �Ilu is otherwise referred to as “father” in his epithets �ab “father” (Ep. 1) and �ad �ad “father! father!” (Ep. 6).7 The translation “lord,” however, seems prefer-able, since this is not only the usual meaning of �adn in Ugaritic,8 but also that which the word has as a component in another epithet of �Ilu, namely, �adn �ilm (/ rbm) “lord of the (/ great) gods” (Ep. 8). As in Epithet 8, in the present epithet �adn “lord” would appear to refer to �Ilu’s role as head of the Ugaritic pantheon. In the form �adnkm “your (pl.) lord,” the epithet each time occurs in chiastic parallelism with the semantically equivalent epithet b�lkm “your (pl.) master” (Ep. 31). The pronominal suf�x -km “your” refers to the rest of the gods. The epithet thus expresses Yammu’s claim to divine kingship.9

epithet 7 27

63, believes the epithet most likely refers to Ba�lu. Similarly, Dietrich, Loretz and Sanmartín (1975b), 551 and Loretz (1984) 26. Against this view, de Moor, SP, 120, rightfully remarks that Ba�lu is otherwise never referred to as �adn “lord.” He therefore identi�es �adn in this context as Yammu, who in contexts 2 and 3 is indeed referred to as �adnkm “your lord” (ibid., 116). Similarly, Ginsberg, ANET, 129; CML1, 75; MLC, 159; RTU, 49; Dietrich and Loretz, TUAT III/6, 1114 and, apparently, UL, 26. The words �at �adn “you, O lord,” the subject of the verbal expression tp��r [�mh] “you pro-claimed [his name],” would nevertheless appear to refer to �Ilu, as is the case in the other three occurrences of the same verb in column IV of that text: line 15 (subject: l�pn ��il d p[��id] “the sagacious one, the god of me[rcy]”), line 19 (subject: �ank l�pn ��il [d p��id ] “I, the sagacious one, the god [of mercy]”), and line 28 (subject: �il “�Ilu”). Note that the syntactic structure of �at �adn tp��r [�mh] “you, O lord, you proclaimed [his name]” (line 17) is equivalent to that of �ank l�pn ��il [d p��id . . .] . . . p��rt [�mk] “I, the sagacious one, the god [of mercy, . . .] . . . proclaimed [your name]” (lines 18–19). Yammu is indeed mentioned in the text, but it is explicitly he who is named by �Ilu in lines 15 and 19–20, and there is no reason to posit that in context 1 Yammu is the subject of tp��r. Furthermore, �adn is otherwise attested with reference to �Ilu as a component of the compound epithet �adn ��ilm (/ rbm) “lord of the (/ great) gods” (Ep. 8). For the interpretation of �adn in context 1 as referring to �Ilu, see also TO I, 310; CML2, 39; UBC I, 132; Smith, UNP, 89.

6 See above, n. 4, p. 26.7 Cf. also �ab �adm “father of mankind” (Ep. 2) and �ab bn �il “father of the children

of �Ilu” (Ep. 3), both referring to �Ilu.8 For the relative frequency of the meanings “lord” and “father,” see DULAT, 15,

s.v. �adn.9 Cf. the use of �adnkm “your (pl.) lord” in KTU2 1.15:VI:5 (and 1.16:I:60) as an

epithet referring to the human king Kirta, where it replaces b�lkm “your (pl.) master,” which occurs in the parallel context in KTU2 1.15:IV:28. A meaning “your (pl.) father” for this epithet of Yammu seems unlikely, both because of the parallelism with b��lkm “your (pl.) master” and the fact that no other epithet of Yammu contains a component with the meaning “father” (see Appendix 1, Components I and II).


In Hebrew, the cognate term ˆwda “lord” is a very frequent epithet of the God of Israel, both in the form ˆwdah “the Lord” (e.g., Ex. 23:17; 34:23) and ynwda “my Lord” ( passim, especially as the qere for the tetra-grammaton). The Phoenician/Punic cognate �dn “lord” likewise serves as a divine epithet. See, for example, [l ]rbt ltnt pnb�l wl�dn lb�lmn “(dedi-cated) to the lady Tinnt-Phanebal and to the lord Baalhammon.”10 Note that in neither Biblical Hebrew nor Phoenician/Punic does the respective cognate of �adn occur in a divine epithet with the meaning “father.”11 Ugaritic �adn “lord” corresponds semantically to Akkadian etellu “prince, lord,” which also occurs in divine epithets, sometimes in parallelism with b�lu “master,” similar to the parallelism b�lkm // �adnkm in contexts 2 and 3.12 Cf. Arabic rabbun “Lord, Master,” which occurs as an epithet of All�h.13

�adn “lord” (or perhaps occasionally “father”) is also attested in texts from Ugarit as a component in personal names.14

28 epithet 7

10 CIS I 4095:1–3. For additional examples, see DNWSI, 16, meaning 1. As is dem-onstrated by the above quoted text, the feminine correspondent to the Phoenician/Punic divine epithet �dn “lord” is rbt “lady,” although the feminine form of �dn, namely �dt “lady,” does occur as a divine epithet in the form �dtw / �dty “his lady” (see Krahmalkov [2000], 37–38). Cf. the use of Ugaritic rbt “lady” (Component CXV) in a number of divine epithets, as opposed to �adt “lady,” which is at present attested in context only as a royal epithet (see DULAT, 23). For the use of Ugaritic �adt “lady” as a component of personal names, which may possibly provide evidence for its use as a divine epithet, see PTU, 89–90.

11 The meaning “father” is attested for Punic �dn in other contexts. See Krahmalkov (2000), 34, s.v., �dn, meaning 2. As is well known, in Biblical Hebrew, ˆwda means exclusively “lord.” For the parallelism ba // ˆwda (Gen. 45:8) and ba // �ynwda (Mal. 1:6), see Hillers (1970), 18.

12 Cf., for example, ù.mu.un nir.gál dìm.me.er.e.ne: b�lum etelli il� “master, lord of the gods” (IVR2 9:1–2), referring to Nannar, and dEnlil b�lu �aqû etel �amê u er�eti rubû b�l gimri �ar il ni rabûti “Enlil, exalted master, lord of heaven and earth, prince, master of the universe, king of the great gods” (Hinke Kudurru, i 1–3). For these and additional examples, see CAD, E, 381–382, s.v. etellu, meaning a; AG, 38–39.

13 See Gimaret (1988), 318–319.14 See PTU, 89–90. Cf. Fowler (1988), 53, 293; Krahmalkov (2000), 35. Just as �adn

occasionally means “father” in the Ugaritic texts (see above, n. 4, p. 26), so too can one not exclude the possibility that it may occasionally mean “father” in Ugaritic proper names. I would like to thank Prof. Pardee for calling my attention to this possibility.


EPITHET 8

�adn �ilm (/ rbm)“the lord of the (/ great) gods”

Epithet of �il (1.3; 1.124)

Contexts

1. KTU2 1.3:V:91

t�ny [.l] �adn [.] �ilm She addresses the lord of the gods.

2. KTU2 1.124:1–21 k ym�y . �adn 2 �ilm . rbm.�m dtn When the lord of the great gods arrives before Dit�nu.

In context 2, the epithet is usually translated as either “the lord of the great gods”2 or “the lord of the many gods,”3 or the like. There is as yet no consensus as to the reading of context 1 and many scholars refrain from translating the passage.4


The epithet does not occur in parallelism.5

1 The reading follows Pardee, CS I, 254, n. 103. KTU2 reads qny[. w]�adn .[bn �i]lm.2 Virolleaud (1968), 564: “le maître des grands dieux”; TRU, 174: “il Signore

degli Dèi Grandi”; Dietrich and Loretz, TUAT II/2, 330: “der Herr über die großen Göttlichen”; Tropper (1989), 151: “der Gebieter der ‘großen Götter’ ”; RTU, 423: “the lord of the great gods”; CR, 313: “the Lord of the great gods’.” DULAT, 19: “the ‘lord of the great gods’.”

3 TPM, 183: “le seigneur des dieux nombreux” (RCU, 171: “the lord/father of the many gods”); Caquot, TO II, 121: “le maître des dieux nombreux.”

4 Ginsberg, ANET, 173: “couplet too damaged for sense”; CML1, 91: “. . .”; KME, 18 “. . .”; MKT, 30: “. . .”; TO I, 174: “. . .”; PLM, 82: “. . .”; CML2, 53: “. . .”; MLC, 189: “gimiendo (?) y llorando (?) [la diosa] (?)”; AD 105: “. . .”; ARTU, 16: “the Creator and Lord of the gods”; Smith, UNP, 116: “. . .”; Pardee, CS I, 254: “addresses the lord of the gods”; Dietrich and Loretz, TUAT III/6, 1147: “des Schöpfers und Herrn der Götter”; RTU, 84: “the creator, [. . .]”; DULAT, 706: “procreator and divine lord of the gods.”

5 The reading by KTU2 gives a parallel pair *qny “the creator” // *�adn bn �ilm “the lord of the gods.” Although both of these purported epithets are congruent with what is known of �Ilu’s role in Ugaritic mythology, neither is otherwise as yet attested in the Ugaritic corpus.


Discussion

The epithet �adn �ilm (/ rbm) “the lord of the (/ great) gods” occurs twice in the Ugaritic corpus, once in the form �adn ��ilm “the lord of the gods” and once in the form �adn �ilm rbm “the lord of the great gods” and would each time appear to refer to �Ilu, the head of the Ugaritic pantheon and father of mankind and the gods.

In context 1, the reading and translation are disputed. KTU2 reads qny[ . w ]�adn .[bn ��i]lm, which implies a parallel pair of epithets *qny “the creator” // *�adn bn ��ilm “the lord of the gods,” both referring to �Ilu.6 Although both of these purported epithets are congruent with what is known of �Ilu’s role in Ugaritic mythology, neither is otherwise as yet attested in the Ugaritic corpus. The present study follows the reading by Pardee (CS I, 254, n. 103), which gives the epithet �adn ��ilm “the lord of the gods.”7 The broader context clearly indicates that the referent is �Ilu. The epithet corresponds to Akkadian divine epithets such as etelli il ni “lord of the gods” and b�l il ni “lord of the gods.”8

In context 2, the reading is undisputed, but there is no consensus regarding the identity of the referent of the epithet. Many scholars take �adn ��ilm rbm to refer to �Ilu, although his role in the text is explained in various manners. According to Virolleaud, �Ilu asks ��m dtn regard-ing the fate of the child.9 Caquot, to the contrary, claims that it is �Ilu who is the recipient of the query.10 Dit�nu purportedly turns to �Ilu in order to receive an oracular response concerning the infant.11 Caquot compares the situation in 1.124 with that of Kirta who, after losing his family, saw �Ilu in a dream and received from him the promise of offspring.12 Dietrich and Loretz initially identi�ed �adn �ilm rbm with

30 epithet 8

6 Cf. Dietrich and Loretz, TUAT III/6, 1147 (see n. 4, p. 29). 7 In a personal communication, Prof. Pardee kindly informed me that this reading

is based on a collation of the tablet. For other readings and reconstructions, see Smith, UNP, p. 116 and p. 169, n. 87.

8 See AG, 38 and 46, respectively. 9 Virolleaud (1968), 564. Cf. Wyatt, RTU, 423, n. 3, who suggests that the legendary

royal ancestor Dit�nu here serves as a healing deity who gives medical advice to �Ilu. Gray (1978), 86 likewise identi�es �adn �ilm rbm with �Ilu.

10 Caquot (1976), 297–298; idem (1978a), 2–3; idem (1985), col. 355; idem, TO II, 121, n. 370.

11 Similarly, Schmidt (1994), 79–80, who identi�es �adn �ilm rbm with either �Ilu or Ba�lu.

12 Caquot (1976), 297. Mullen (1980), 186, n. 122, likewise �nds the role of �adn �ilm rbm consistent with that of �Ilu in other texts.


Ba�lu as lord of the dead and dei�ed ancestors, among whom �gured Dit�nu, a legendary ancestor of the royal family.13 They subsequently changed their view, identifying �adn ��ilm rbm with the incantation priest, who they claim had power over the dead ancestors.14 Del Olmo Lete similarly identi�es the ��ilm rbm with the dead and dei�ed kings of Ugarit. According to del Olmo Lete, however, their �adn “lord” would be the reigning king of Ugarit.15 Pardee hesitates between a translation of �adn as “lord” or as “father.” In the former case, �adn �ilm rbm would be a deity associated with the underworld, such as Ra�ap, Milku or Yari�u, the ��ilm rbm being the divinized royal dead. In the latter case, �Ilu’s epithet �ab bn ��il “the father of the children of �Ilu” (Ep. 3) would indicate that �adn ��ilm rbm refers to �Ilu, the �ilm rbm then apparently understood by Pardee to be the gods of the Ugaritic pantheon.16

Caquot compares Ugaritic rbm with its Hebrew cognate �ybr, which can signify both “great” and “numerous.”17 He thereby arrives at a translation “les dieux nombreux,” which he identi�es as the spirits of the dead.18 In order to determine, however, which of these two meanings is most appropriate for the present context, the Hebrew evidence is indecisive because of the lack of a parallel context. Such semantically parallel contexts do occur in Akkadian with the semanti-cally (and etymologically) equivalent expression il nu rabûtu “the great gods,” demonstrating that Ugaritic rbm in the present expression is best translated “great,” rather than “numerous.”19 In particular, the Akkadian expression not infrequently occurs in divine epithets referring to major

epithet 8 31

13 Dietrich and Loretz (1980a), 395–396. See also Ribichini (1985), 68; Loretz (1984), 28–29; Spronk (1986), 194, n. 1; Herrmann (1999a), 136.

14 Dietrich and Loretz, TUAT II/2, 330, n. 2a. Similarly, Tropper (1989), 154–156.15 Del Olmo Lete (1990), 185–186; idem (1992), 187–188; idem, CR, 310–315.16 Pardee, RCU, 170. In the case of the identi�cation of �adn �ilm rbm with �Ilu, Pardee’s

reference to bt �ilm rbm “temple of the great gods” suggests that he understands ��ilm rbm to refer to the great gods of the Ugaritic pantheon in the present epithet as well (although in his translation he renders �adn �ilm rbm as “the lord/father of the many gods” [ibid., p. 171]). In his earlier studies, Pardee identi�ed �adn �ilm rbm with the divinized royal ancestor Yaqaru (see TPM, 185–186) or possibly Rp�u = Milku (ibid., p. 185, n. 30), the ��ilm rbm being a group of spirits of the dead, possibly the dei�ed kings of the post-Yaqaru dynastic line (for a revised discussion of the place and role of Yaqaru in the Ugaritic dynastic line, see Pardee, RCU, 195–204, 206–210).

17 Caquot, TO II, 121, n. 368.18 Similarly, Pardee, TPM, 184–186; idem, RCU, 170–171. Cf. the interpretations

of Dietrich and Loretz and del Olmo Lete, cited above, who nevertheless interpret rbm as “great.”

19 Mullen (1980), 186, n. 122. Cf. Schmidt (1994), 79.


deities, where it is always preceded by a word such as “king” or “lord,” semantically paralleling �adn “lord” in the Ugaritic epithet. For example, a�arid il ni rabûti “the foremost of the great gods” ;20 b�l il ni rabûti “the lord of the great gods”; 21 etelli il ni rabûti “the lord of the great gods”; 22 �ar il ni rabûti “the king of the great gods.”23 The Akkadian evidence therefore suggests that Ugaritic �adn �ilm rbm is indeed to be translated “lord of the great gods” and refers to �Ilu, the head of the Ugaritic pantheon. It is thus equivalent to the epithet �adn �ilm “the lord of the gods” in context 1. As proposed by Wyatt, in KTU2 1.124 �Ilu, in his capacity as “lord of the great gods,” likely turns to Dit�nu because of the latter’s apparent role as a deity specializing in healing. �Ilu presum-ably ascertains that Dit�nu is properly accomplishing his duty and is ready to give the required medical advice to his superior.24

32 epithet 8

20 AG, 36.21 AG, 36. Cf. also the Sumerian equivalent en dingir gal-gal-e-ne “the lord of the

great gods” (see Archi [2004], 325, n. 31 and the bibliography cited there).22 AG, 38; for additional examples, see CAD, E, 381.23 AG, 234. �il nu rabûtu “the great gods” also occurs as a component in Akkadian

royal epithets (cf. the interpretation of del Olmo Lete, cited above), but there it is always preceded by a word indicating affection and a special relationship between the king and the gods. Cf., for example, migir il� / il ni rabûti “the favorite of the great gods” (ER, 163–164); nar m il ni rabûti “the beloved of the great gods” (ER, 192); namad il ni rabûti “the darling of the great gods” (ER, 184).

24 See Wyatt, RTU, 423–424, n. 3.


EPITHET 9

[��il ] g�r w yqr

“the powerful and august [god]”Epithet of mlk (1.108)

Contexts

1. KTU2 1.108:21

1 [xx]n . y�t . rp�u . mlk .�lm . [. . .]2 may the hero, the eternal king, drink,3

w y�t 2 [�il ]g�r. w yqr . And may the powerful and august [god] drink,�il . y�b . b��trt The god who sits (enthroned) in �A�tartu,3 �il �p� . b hdr�y The god who judges (/ rules) in Hidra�yu.

Almost all scholars restore [��il ], which is usually interpreted as the com-mon noun “the god,” similar to the above translation, although a few scholars consider it to be the proper name �Ilu.4 The terms g�r and/or yqr are diversely interpreted as adjectives (respectively, “powerful” and “noble,” or the like, similar to the above translation),5 as nouns referring

1 In line 3, KTU2 reads �p�. For the reading �p�, see Freilich and Pardee (1984). For additional philological notes to this context, see the discussions of the parallel epithets: �il y�b b��trt (Ep. 10), �il �p� b hdr�y (Ep. 13) and rpu mlk �lm (Ep. 98).

2 Many scholars propose the reconstruction of an adverb or a presentation particle of some sort. See the discussion by Pardee, TPM, 83, who restores [hl]n “voici.”

3 Del Olmo Lete, CR, 186, n. 57, exceptionally derives the two occurrences of y�t in line 2 and the parallel verbs in lines 6, 10 and 13 from the verb �yt (G) “to put; to establish” (cf. DULAT, 850, meaning 2c and G pass., meaning a). For a detailed refutation of this analysis, see Pardee, RCU, 192–193 and 204, n. 1.

4 For the interpretation of [�il] as the DN �Ilu, cf. Levine and de Tarragon (1984), 656; Avishur (1994), 280; L’Heureux (1979), 169; Loewenstamm (1980), 323; CR, 186.

5 Virolleaud (1968), 553: “il boit [le dieu] fort et majestueux”; van Zijl (1972), 355: “may the god drink, the strong and noble”; Pope (1977), 169: “Drink the Mighty and Glorious One”; Ribichini and Xella (1979), 154: “e beve il «forte» [dio]; / e Yqr il”; Levine and de Tarragon (1984), 656: “he drinks, (El), the powerful and majestic”; TPM, 81: “qu’il boive, [le dieu] fort et honorable” (RCU, 194: “May he drink, the god mighty and noble”); Avishur (1994), 280: “El, mighty and honored, will drink”; RTU, 395: “may he drink, the powerful and noble [god].” Cf. Dietrich and Loretz (1980b), 174: “es trinke der [Gott], der Starke! / Und es verweile.”


to types of alcoholic beverages,6 as proper names,7 or, in the case of yqr, as a verb.8


Context 1: rp��u mlk �lm // [��il ] g�r w yqr // ��il y�b b��trt // ��il �p� bhdr��y.

Discussion

The epithet [��il ] g�r w yqr “the powerful and august [god]” occurs once in the Ugaritic corpus and appears to refer to the cthonic deity Milku.9 The reconstruction [��il ], proposed by almost all scholars, is suggested by the occurrence of the same word in the parallel epithets which fol-low, viz., ��il y�b b��trt “the god who sits (enthroned) in �A�tartu” (Ep. 10) and ��il �p� bhdr��y “the god who judges (/ rules) in Hidra�yu” (Ep. 13).10 This chain of parallel epithets, all referring to the same deity, is par-alleled by the chain of epithets in lines 6–8, all referring to �Anatu: �nt g�r<t> b�lt mlk b�lt drkt b�lt �mm rmm [b��]lt kp� “ �Anatu the powerful (Ep. 88), mistress of kingship (Ep. 34), mistress of dominion (Ep. 32), mistress of the high heavens (Ep. 35), [mist]ress of the kp�-headdress (Ep. 33).”11 The fact that the �rst member of each of these chains of parallel epithets occurs as the subject of �ty (G) “to drink,” the yqtl form

34 epithet 9

6 L’Heureux (1979), 169: “[El] drank aged and rare wine.” Cf. Margulis (1970a), 293: “[the god?] drinks g�r; / While the Honor”; Loewenstamm (1980), 323: “and drinks Il wine . . . was glori�ed”; Margalit (1989a), 438: “[the god?] drinks spirits; And the divine Yaqaru.”

7 ARTU, 187: “let [the god] Gathru-and-Yaqaru drink”; Caquot, TO II, 114: “Il boit, [le dieu de] Gathar et de Yaqar”; Margalit (1989a), 438: “[the god?] drinks spirits; And the divine Yaqaru”; Dietrich and Loretz, TUAT II/6, 822: “es trinke Gaschru-und-Yaqaru”; CR, 186: “Ilu has established (him), Ga�aru Yaqaru.” DULAT, 976: “[DN] has established (him), g�r PN” (DULAT, 314 de�nes g�r as “DN, eponym of the dead and dei�ed king”).

8 Loewenstamm (1980), 323: “and drinks Il wine . . . was glori�ed”; Dietrich and Loretz (1980b), 174: “es trinke der [Gott], der Starke! / Und es verweile.”

9 See the discussion of �il y�b b��trt (Ep. 10).10 Cf. RTU, 395, n. 5. For the interpretation of [��il ] as a common noun, as opposed

to a reference to the head of the Ugaritic pantheon, see the discussions of �il y�b b��trt (Ep. 10) and �il �p� bhdr�y (Ep. 13).

11 The structural equivalence is readily apparent in the translation by Wyatt, RTU, 395–396. Dietrich and Loretz (1989), 126 similarly make reference to the structure of the text in order to refute Margalit’s interpretation (see n. 5), but they interpret g�r w yqr as a compound DN.


of the verb in each case directly preceding the epithet, increases the structural similarity between lines 1–3 and 6–8.

There is no scholarly consensus regarding g�r “powerful.” Most scholars identify Ugaritic g�r as cognate with Akkadian ga�ru “strong, powerful” in some way or another. It is sometimes interpreted as an independent DN (etymologically related to the Akkadian term). 12 But, although the divinity g�r is clearly attested in the Ugaritic texts,13 such an interpretation is incongruent with the structure of the �rst part of KTU2 1.108 (lines 1–3, 6–8), which is based on chains of divine epithets (see above). Others take g�r to refer to a “strong” beverage with a high content of alcohol.14 Parker compares Akkadian kar nu dannu “strong wine.”15 As pointed out to me by Prof. Cohen, however, Akkadian dannu “strong” is a general term appropriate for a wide range of subjects and, therefore, never occurs alone without kar nu “wine” with reference to wine. The same would most likely be true of Ugaritic g�r “strong” as well, since there is no reason to posit that the term would only have been used with respect to wine.16 Furthermore, the semantic �eld of Akkadian ga�ru “strong” and the cognate verb ga� ru “to become (all) powerful” is limited mainly to gods, people, animals and, occasion-ally, weapons, and never refers to beverages or food in general.17 This semantic �eld naturally led to its frequent use as a divine epithet. For example, ilu ga�ru “(Adad) the powerful god.”18 It seems most reasonable, therefore, to posit an equivalent use of g�r in the present text.19 For the

epithet 9 35

12 See above, n. 7, p. 34.13 See Pardee (1993), 312–317 and idem, TR, 238–243.14 Cf. above, n. 6, p. 34.15 Parker (1972), 102, n. 42. Margulis (1970a), 293, n. 4 also interprets g�r as a type

of beverage, but hesitantly relates it to the Biblical Hebrew hapax legomenon vrg (Deut. 33:14), which he claims occurs in parallelism with hawbt “a type of grain.”

16 [Ugaritic yn m�b “m�b-wine” and yn sp “sp-wine” are admittedly abbreviated to m�b and sp respectively in KTU2 1.91 (see lines 29–34, 36), but both m�b and sp would appear to be speci�c to wine. The terms �b “lit. good” and d l �b “lit. which is not good,” on the contrary, are not speci�c to wine, and are therefore never attested with reference to wine unless preceded by the word yn “wine.” Note especially KTU2 4.213, where both yn �b “sweet wine” and yn d l �b “ordinary, mediocre wine” repeatedly occur, but are never abbreviated to *�b and *d l �b.—JNF ] In contrast to Ugaritic �b, however, in Arabic derivatives of the root �yb do serve independently to denote “wine.” See Lis n al-�arab, Vol. I, 566, 567 (cf. Lane, Lexicon, 1901b): al-� batu: al-�amru; q la �ab� man��rin: ka�annah bima�n �ayyibatin, wal-�a�lu �ayyibatun “� batu: wine. �Abu man��r said: as though meaning �ayyibatun (‘sweet, savory’), and originally (the word was) �ayyibatun.”

17 CAD, G, 55–58.18 BMS 21, r. 76. For many additional examples, see CAD, G, 57 and AG, 77–78.19 Cf. TR, 241.


problem of �nt g�r<t> “ �Anatu the powerful” (line 6), see the discussion of �nt g�r<t> (Ep. 88). The component g�r “strong” semantically cor-responds to Arabic terms such as q dirun “Powerful,” �az�zun “Mighty” and qawiyyun “Strong,” all occurring as epithets of All�h.20

yqr “august,” is compared by most scholars with Biblical Hebrew rqy “honor, glory” and Aramaic rqy “honor, glory.” As in the case of g�r, there is no basis for the claim that yqr is a proper name.21 Of particular relevance is the comparison of g�r w yqr “powerful and august” with the Biblical Hebrew word pair dwbkw z[ “might and glory” (Ps. 63:3 and, in reverse order, Ps. 29:1) and Biblical Aramaic arqyw apqt “might and glory” (Dan. 2:37; cf. Dan. 4:27).22

g�r “powerful” and yqr “august” are also attested in texts from Ugarit as components in personal names.23

36 epithet 9

20 For these and semantically related Arabic divine epithets, see Gimaret (1988), 235–251.

21 For that interpretation, see above, notes 7, p. 34 and n. 11, p. 34.22 See Avishur (1994), 285–286. Note that Hebrew dwbkw z[ “might and glory”

corresponds to Aramaic arqyw anvw[ in the Targum to Ps. 63:3 (Pe�i ta: �u�n� w�q�r�). Avishur, ibid., 286 also compares g�r and yqr with the Akkadian epithets ga�ru “strong, powerful” and kabtu “honorable, important, venerable,” which occur in collocation as royal epithets in AKA 265 I:32: �arr ku b�l ku ga�r ku kabt ku “I am king, lord, power-ful, honorable.” Ugaritic yqr is also semantically equivalent to Akkadian ��ru “august,” which frequently occurs as an epithet of gods and things associated with divinity (see CAD, �, 210–213). Cf. especially the collocation of ga�ru and ��ru in RA 22, 170:22: ga�ru ��ru ��pû par��a “her (I�tar’s) divine powers are strong, august, manifest.” For the equivalence of Akkadian kabtu “honored, important, venerable” and ��ru “august,” in addition to their common correspondence to Sumerian ma� in lexical texts (see CAD, �, 210), cf. �ume kabtu zikri ��ra “an honorable name (and) an august title” (3R 7:4).

23 For g�r see PTU, 131 and DULAT, 142, 314. For yqr, see PTU, 145 and DULAT, 976.


EPITHET 10

��il y�b b��trt“the god who sits (enthroned) in �A�tartu”

Epithet of mlk (1.108)

Contexts

1. KTU2 1.108:21

1 [xx]n . y�t . rp�u . mlk .�lm . [. . .] may the hero, the eternal king, drink,w y�t 2 [ �il ]g�r. w yqr . And may the powerful and august [god] drink,��il . y�b . b��trt The god who sits (enthroned) in �A�tartu,3 ��il �p� . b hdr�y The god who judges (/ rules) in Hidra�yu.

Many earlier scholars understood ��trt (// hdr�y) as a divine name,2 but there is now a near consensus that it is a toponym, as in the above translation. 3


Context 1: rp�u mlk �lm // [��il ] g�r w yqr // ��il y�b b��trt // ��il �p� bhdr��y.

1 In line 3, KTU2 reads �p�. For the reading �p�, see Freilich and Pardee (1984). For additional philological notes to this context, see the discussions of the parallel epithets: [��il ] g�r w yqr (Ep. 9), ��il �p� b hdr�y (Ep. 13) and rpu mlk ��lm (Ep. 98).

2 Virolleaud (1968), 553: “(Le dieu) Il est assis à côté de A�tart”; Parker (1970), 243: “El sits next to Athtart”; van Zijl (1972), 355: “the god (:R�pi�u) sits with �A�tart”; L’Heureux (1979), 170: “El sat enthroned with Athtart”; Loewenstamm (1980), 323: “Il, seated (on his throne) . . . by Astarte”; Levine and de Tarragon (1984), 656: “El sits with Athtart”; Avishur (1994), 280: “El, enthroned in the company of Ashtoret.”

3 Margulis (1970a), 293: “the Honor of El sits (enthroned) in Ashtaroth”; Pope (1977), 170: “the god who dwells in Ashtaroth”; Ribichini and Xella (1979), 154: “e Yqr il risiede in �A�tarot”; ARTU, 187: “the god who is dwelling in Athtartu”; TPM, 81: “le dieu qui siège à �A�tartu” (RCU, 194: “the god who dwells in �A�tartu”); Margalit (1989a), 438: “the divine Yaqaru resides in Ashtaroth”; Caquot, TO II, 114: “le dieu qui trône à �Ashtarot”; Dietrich and Loretz, TUAT II/6, 822: “der Gott, der in A�tarot thront”; RTU, 395: “the god enthroned in Athtarat”; CR, 186: “(the) god who sits in �A�tartu.” DULAT, 195: “the god who sits in TN.”


Discussion

The epithet ��il y�b b��trt “the god who sits (enthroned) in �A�tartu” occurs once in the Ugaritic corpus and appears to refer to the cthonic deity Milku (see below). The participle y�b, lit. “the one who sits,” here has the meaning “the one who sits (enthroned), who reigns.”4 It parallels �p� “the one who judges (/rules),” which also has clear royal connotations.5 Cf. the locution y�b (G) lks��i mlk “to sit (enthroned) on the royal throne”6 and the parallelism y�b (G) // mlk (G) “to exercise kingship, reign” in KTU 2 1.16:VI:37–38.7 The same usage of the cognate verb bvy (qal) “to sit” occurs in Biblical Hebrew.

Virolleaud analyzed ��trt // hdr�y as divine names/epithets, and was followed by many of the early students of the text,8 but there is now a near consensus that both terms are toponyms.9 This is suggested �rst and foremost by the fact that neither in Ugaritic nor in Biblical Hebrew does the preposition b ever mean “with, in the company of (a person),” as posited by Virolleaud.10 In addition, the correspondence of Ugaritic ��trt // hdr�y and Hebrew twrtv[ // y[rda (and the contexts in which both sets of terms occur in general) is too striking to be coincidental (see below), and the Hebrew terms are unequivocally to be understood as toponyms, as is generally recognized.11

There is no consensus as to the referent of the epithet (= rp�u mlk �lm

“the hero, the eternal king” [Ep. 98]). He has been variously identi�ed with a number of previously known deities (in particular, �Ilu, Ba�lu, Ra�ap, and Milku), with the dead and dei�ed king of Ugarit, or as an independent deity.12 The present epithet explicitly associates the deity

38 epithet 10

4 See Margulis (1970a), 293–294. 5 Cf. especially the Ugaritic parallelism mlkn “our king” // �p�n “our ruler (i.e., royal

judge)” and the same parallelism in Biblical Hebrew, as discussed in the discussion of �il �p� bhdr�y (Ep. 13).

6 For examples, see DULAT, 995. 7 rd lmlk �amlk ldrktk �a�b �an “step down from kingship, I will reign; from your domin-

ion, I myself will sit (enthroned)!” 8 See above, n. 2, p. 37. 9 See above, n. 3, p. 37.10 See Pardee, TPM, 95 and the bibliography cited therein.11 See the discussion by Margulis, cited above, n. 4, p. 38. The toponym ��trt is

otherwise attested in Ugaritic (as the home of a speci�c deity) and is to be identi�ed with modern Tell �Ashtarah. See Pardee, TPM, 94, 96 and n. 82, and the bibliography cited therein. For the vocalization /�a�tartu/, see Pardee, ibid., p. 96.

12 See TPM, 84–89 and the bibliography in notes 23–26 and add CR, 184–192.


with the city ��trt (// hdr��y). The toponym ��trt is otherwise attested twice in the Ugaritic corpus (KTU2 1.107:41; 4.790:17). Since each time it is associated with the god Milku, it seems most likely that in KTU 2 1.108 he is “the god who sits (enthroned) in �A�tartu.”13 The vocalization /�A�tartu/ follows the Akkadian transcriptions from El-Amarna.14 As �rst recognized by Margulis, �il y�b b��trt “the god who sits (enthroned) in �A�tartu” // ��il �p� bhdr��y “the god who judges (/ rules) in Hidra�yu” corresponds to y[rdabw twrtv[b bvwyh �yaprh rtym ˆvbh �lm gw[ “King Og of Bashan—one of the last of the Rephaim—who sat (enthroned) in �A�tarot and in �Edre�i” ( Josh. 12:4 and its parallels in Deut. 1:4; Josh. 13:12).15 The parallel in Josh. 13:12, in fact, reads twrtv[b �lm rva y[rdabw “who had reigned in �A�tarot and in �Edre�i.”16

epithet 10 39

13 See Pope (1977), 171; idem (1983), 69; Pardee (1988b); idem, TPM, 84–89 (esp. p. 89).

14 See Astour (1968), 21 and DULAT, 195.15 Margulis (1970a), 293–294; idem (1970b), 344; Margalit (1983), 66.16 See L’Heureux (1979), 172, n. 121. [Cf. the equivalent use of Akkadian wa� bu

“to sit” with reference to various deities: dGula �ibti uruIsin “Gula, who sits (enthroned) in Isin” (PBS 1/2, 30:4); dEa u dDamkina �ib apsî rabî “Ea and Damkina, who sit (enthroned) in the great apsû” (5R 33 VII 39–41); dA��ur ilu ��ru �ib É.UR.SAG.KUR.KUR.RA “A��ur, the august god who sits (enthroned) in É.UR.SAG.KUR.KUR.RA” (AOB 1, 64:48). For additional examples, see AG 90–94.—JNF ]


EPITHET 11

�il mlk “ �Ilu the king”Epithet of �il (1.3; 1.4; 1.117)

Contexts

1. KTU2 1.3:V:35–36 (= 1.4:I:4–5; 1.4:IV:47; 1.117:3[reconstructed]1)35 �any . l y� . �r. �il. �abh . Sadly he verily cries out (to) the bull, �Ilu, his father,�il 36 mlk . d yknnh (To) �Ilu, the king who brought him into being.

2. KTU2 1.4:IV:38hm . yd . �il mlk 39 y�ssk Or does the affection2 of �Ilu the king reawaken you(r passion),

�ahbt . �r. t�rrk The love of the bull arouse you?

Similar to the above translation, there is a scholarly consensus that the epithet is to be rendered as “ �Ilu the king,” or the like.3

1 Herdner (1978), 64–67 was �rst to suggest this reconstruction of KTU2 1.117:3. She was followed by Pardee, TPM, 257–259. KTU2, 132.

2 Smith, UNP, 128; 171, n. 120 and Pardee, CS I, 259, n. 154 interpret this word as yd (I) “hand,” here used as a well attested euphemism for the male sexual organ (see DULAT, 953), although they hesitate between yd (I) “hand” and yd (II) “love” (< *YDD) [Smith, ibid., 171, n. 120, claims that yd actually “re�ects a coalescence of two originally distinct lexemes”]. The parallelism yd // �ahbt in the present text, however, is paralleled by dd // yd // �ahbt // dd in KTU2 1.3:III:5–7, where the expression yd pdry “the yd of (the goddess) Pdry” unequivocally excludes a reference to the male organ. See DULAT, 954, where yd here is classi�ed under yd (II). For the comparison of Ugaritic yd // �ahbt with Hebrew dy // hbha (Isa. 57:8), see Dahood (1972a), 193 and Avishur (1984), 354–355.

3 Ginsberg, ANET, 133: “El the King”; KME, 35: “Il, der König” (Il is part of a different epithet: “der Stier-Gott, ihr Vater II”); MKT, 31: “El, der König”; TO I, 176: “El, le roi”; PLM, 83: “El the king”; CML2, 54: “El the king”; MLC, 191: “Ilu, el rey”; AD, 107: “El, il re”; ARTU, 18: “Ilu, the King”; Smith, UNP, 118: “El, the King”; Pardee, CS I, 255: “�Ilu, the king [in his translation of KTU2 1.3:V:35–36, Pardee omits “�Ilu”]”; Dietrich and Loretz, TUAT III/6, 1149: “El, der König”; RTU, 87: “El the king”; DULAT, 552: “(DN) king.” Driver, CML1, 91, exceptionally translates �il mlk d yknnh as “the god who destined him (for) king.”

Rahmouni_f3-40-75.indd 40 8/29/2007 4:23:05 PM

epithet 11 41


Context 1: �r �il �abh // �il mlk (+ d yknnh).4

Context 2: �il mlk // �r.

Discussion

The epithet �il mlk “ �Ilu the king” occurs �ve times in the Ugaritic corpus and refers to �Ilu, head of the pantheon and father of mankind and the gods. As recognized by most scholars, the epithet underscores �Ilu’s status as the supreme authority in the Ugaritic pantheon.5 The component mlk “king” is otherwise attested as an independent divine epithet mlk “the king” (Ep. 75), likewise referring to �Ilu, but also to Ba�lu (in the form mlkn “our king”). It also occurs as a component in a composite divine epithet referring to Milku.6 The epithet �il mlk “ �Ilu the king” semantically parallels biblical epithets such as òh �lmh “the king, YHWH” (Ps. 98:6).7 The Akkadian semantic equivalent šarru “king” and its less common synonym malku “king, (foreign) ruler” are also well attested as components of Akkadian divine epithets. Note especially dEa

šarru malku “Ea the king (and) ruler.”8 Arabic malikun “King” is similarly used as an epithet of All�h in combination with other epithets. See, for example, fata� l �allahu �al-maliku �al-aqqu “High above all is Allah, the King, the Truth / the Reality/” (Q. 20:114; 23:116); . . . al-maliki l-qudd�si

l-�az�zi l-ak�mi “The Sovereign, the Holy One, the Exalted in Mighty,

4 Cf. the parallel �nnkyw �c[ awh // �nq �yba awh awlh “Is He not your Father who created you” // “He fashioned you and brought you into being” (Deut. 32:6).

5 For �Ilu’s kingship, see, inter alia, L’Heureux (1979) 3–108; Cazelles (1969), 31–32; Schmidt (1961), 18–21; EUT, 27–32.

6 rp�u mlk �lm “the hero, the eternal king” (Ep. 98). Cf. also mlk �a�zt “the (divine) patron of . . .” (Ep. 76) and mlk q� “the (divine) patron of (summer) fruit” (Ep. 77), both referring to r�b.

7 For additional examples and for the kingship of YHWH in general, see Brettler (1989).

8 BWL, 126:24 (cf. CAD Š/2, 103). In that text, too, the divine king is said to have engaged in creation: ša dEa šarru malku uštabnû kališ paqdakka “everything that Ea the king (and) ruler created is entrusted to you (Šamaš).” For the occurrence of Ea-šarru “Ea-the-king” as a component of theophoric personal names, see CAD, Š/2, 103 and the bibliography cited therein. For numerous additional examples of šarru and malku as component of divine epithets, see CAD, Š/2, 103–105; CAD, M/1, 168; and AG, 232–237, 129.


42 epithet 11

the Wise” (Q. 62:1); maliki n-n si “the Sovereign of men / The King (or Ruler) of Mankind” (Q. 114:2); maliki yaumi �l-d�ni “the Sovereign over the Day of Reckoning / Master of the Day of Judgement” (Q. 1:3).9

mlk “king” is also attested in texts from Ugarit as a component in personal names.10

9 See Gimaret (1988), 313–318, and Al-�abar (1990), 66.10 PTU, 157–158; Sivan (1984), 243. Cf. Fowler (1988), 50–53; TPM, 88 and

n. 41.


EPITHET 12

�il šr “ �Ilu the prince”Epithet of �il (1.123)

Contexts

1. KTU2 1.123:31

1 [šlm (.)] �ab . w �ilm [ Hail,]2 O father and (the rest of ) the god[s]!2 [w]šlm . šlm �i[l(. . .)] [And] hail, hail, O �I[lu(. . .)]3 [š]lm .�il šr . [ H ]ail, O �Ilu the prince!

There is no scholarly consensus as to the analysis and translation of the epithet.3


Context 1: �ab w �il�m� // �i[l(. . .)] // �il šr.

Discussion

The epithet �il šr “ �Ilu the prince” occurs once in the Ugaritic corpus and refers to �Ilu, the head of the pantheon and father of mankind and the gods. The main evidence for the identi�cation of �il šr with �Ilu lies in the structure of the text, which is a prayer based on a god list. The immediate context (lines 1–3), which is delimited by the use of šlm “hail!” and by a dividing line at the end, would appear to comprise an introduction in which various aspects of �Ilu are addressed.4

1 For the reading and reconstruction of this context, see above, �ab / �abn (Ep. 1).2 For the use of šlm “hail!” = Akkadian šulmu “well-being, health,” see above, �ab /

�abn (Ep. 1), n. 2, p. 3.3 De Moor (1970b), 312 “Šarru” (cf. p. 314); TRU, 217: “divino šr”; Levine and

de Tarragon (1984), 658: “to El, to Šar”; Foley (1987), 71: “El the King”; CR, 343: “Ilu, the sovereign”; TR, 694: “princier �Ilu” (RCU, 151: “princely �Ilu”). DULAT, 842: “DN, the sovereign.”

4 See the discussion of �ab / �abn (Ep. 1).


šr “prince, chief ” otherwise serves as a component in the unidenti�ed divine epithets šr �a�yh “the chief of his brothers” // šr ylyh “the chief of his kinsmen.”5 The context there indicates that the epithet refers to one of the “brothers” of Ba�lu, but the precise identity of the deity remains unclear.6 The same word likely also occurs in the (partially reconstructed) collective divine epithet bn š �r�[m] “the (divine) princes” (KTU2 1.23:2)7 and as a component in the compound divine names �d

w šr (KTU2 1.123:13)8 and mt w šr (KTU2 1.23:8),9 although there is no scholarly consensus with regard to any of these terms.

Some scholars translate šr in accordance with Akkadian šarru “king.”10 The meaning “king” for Ugaritic šr and its West Semitic cognates, how-ever, is not otherwise clearly attested,11 whereas the meaning “prince, chief ” does occur in Ugaritic precisely in two (unidenti�ed) divine epi-thets, as noted above,12 and is well attested in Biblical Hebrew, where it also occurs in divine epithets, such as lwdgh rch “the great prince” (Dan. 12:1).13 It thus seems most likely that in the present epithet Ugaritic šr

5 KTU2 1.12:II:50–51: šr �a�yh m��ah wm��ah šr ylyh “the prince of his brothers met him, the prince of his kinsmen met him.” Cf. DULAT, 842. These two epithets have not been included in this study because of the impossibility of determining to which divinity they refer (see the Introduction, §3.4).

6 �a��yh “his brothers” may simply refer to all the gods. Cf. n�mt (bn) �a�t b�l “the loveliest of (/among) the sisters of Ba�lu” (Ep. 84), where �a�t b�l “sisters of Ba�lu” refers to all the goddesses.

7 See Foley (1987), 61–74. KTU2 reads bn šp[. . .], whereas Pardee, CS I, 276, n. 6 considers both bn š�p�[m] and bn š�r�[m] epigraphically possible.

8 For various interpretations and bibliography, see Pardee, TR, 701–702, n. 59. The nature of the deity is unknown.

9 The component šr in mt w šr is diversely derived from Hebrew rc “prince” (e.g., Albright [1938b], 38, n. 25: “Prince of Death”; Ginsberg [1935], 48: “commoner and prince”; Astour [1966], 282, n. 60), Arabic šarrun “evil” (e.g., de Moor, ARTU, 120, n. 15: “Death-and-Evil”; Tsumura [1974], 410: “Death-and-Evil”) or Syriac šr� “to unfasten, release, dissolve” (e.g., Driver, CML1, 121, n. 6: “Death-and-Dissolution” [see ibid., p. 148, n. 10]; Tromp [1969], 80: “Death-and-Rot”; Cutler and Macdonald [1982], 40–41: “death and corruption”). Cf. the recent discussion by Pardee, CS I, 276–277, n. 13.

10 See especially Foley (1987), 71: “El the King.” Cf. also CR, 343: “Ilu, the sovereign”; DULAT, 842: “DN, the sovereign.”

11 To the best of the present author’s knowledge, the only possible exception is the title �r �qrn “ruler of Ekron” in the inscription of Akhayus from Ekron. See the discussions by Gitin, Dothan and Naveh (1997), 11 and Younger (2000), 164, n. 4. As pointed out by Younger, the title corresponds to the biblical �ytvlph yrc “rulers of the Philistines” (1Sam. 18:30; 29:3,4,9), where rc is surely to be differentiated from �lm “king.”

12 Cf. also the use of šr “prince” (clearly not “king”) in a dif�cult context in KTU2 1.19:I:11.

13 Similarly, abxh rc “the chief of the host” (Dan. 8:11) and �yrc rc “the chief of chiefs” (Dan. 8:25). For these epithets, see recently Collins (1999), 662–664.

44 epithet 12


is semantically (and etymologically) equivalent to Hebrew rc “prince, chief,”14 and in Akkadian should be compared only with semantically equivalent terms such as rubû “ruler, prince” and etellu “prince, lord,” both likewise well attested as components of divine epithets.15 Since Hebrew rc semantically parallels Hebrew br “of�cer, high of�cial,”16 Ugaritic šr may well be a masculine semantic equivalent of Ugaritic rbt “(great) lady,” which occurs as a component in a number of epithets of the goddesses �A�iratu and Šapšu (see component CXV).

šr “prince” is also attested in Ugaritic texts as a component in per-sonal names.17

14 Cf. Astour (1966), 282; TR, 694, 698.15 For rubû, see AG, 170–172 and CAD, R, 399. For etellu, see AG, 38–39 and CAD,

E, 381–382. Cf. Cohen (1989), 14–15, who similarly rejects the etymological comparison of Heb. rc with Akk. šarru. Contrast, e.g., Barker (1980), 126–127.

16 See Cohen (1989), 14–15.17 PTU, 196.

epithet 12 45


EPITHET 13

�il �p� b hdr�y“the god who judges (/ rules) in Hidra�yu”

Epithet of mlk (1.108)

Contexts

1. KTU2 1.108:31

1 [xx]n . yšt . rp�u . mlk .�lm . [. . .] may the hero, the eternal king, drink,w yšt 2 [�il ]g�r. w yqr . And may the powerful and august [god] drink,�il . y�b . b��trt The god who sits (enthroned) in �A�tartu,3 �il �p� . b hdr�y The god who judges (/ rules) in Hidra�yu.

Many earlier scholars understood hdr�y as a divine name + epithet,2 but there is now a near consensus that it is a toponym, as in the above translation.3


Context 1: rp�u mlk �lm // [�il] g�r w yqr // �il y�b b��trt // �il �p� bhdr�y.

1 KTU2 reads ��p�. For the reading ��p�, see Freilich and Pardee (1984), 31. For addi-tional philological notes to this context, see the discussions of the parallel epithets: [�il] g ��r w yqr (Ep. 9); �il y�b b��trt (Ep. 10) and rpu mlk �lm (Ep. 98).

2 Virolleaud (1968), 553: “le dieu Juge, à côté de Had, le pasteur”; Parker (1970), 243: “El the Judge next to Hadd the Shepherd”; van Zijl (1972), 355: “the god ��pi (the Judge) with Hadad”; L’Heureux (1979), 170: “El judged with Haddu, his shep-herd”; Loewenstamm (1980), 323: “Il the judge by Hadad the shepherd”; Levine and de Tarragon (1984), 656: “El renders judgment with Hadd, the shepherd”; Avishur (1994), 280: “El, who judges in the company of Shepherd Hadad.”

3 Margulis (1970a), 293: “El rules in Edrei”; Pope (1977), 170: “the god who rules in Edrei”; Ribichini and Xella (1979), 154: “il divino �apizu (risiede) in Edrei”; ARTU, 187: “the god who is judging in Haddura�iyu”; TPM, 81: “qui règne à Hidra�yu” (RCU, 194: “the god who rules in Hadra�yi”); Margalit (1989a), 438: “He rules (as) a god in Edrei”; Caquot, TO II, 115: “le dieu qui juge à Hadre�i”; Dietrich and Loretz, TUAT II/6, 822: “der Gott, der herrscht in Edrei”; RTU, 395: “the god who rules in Edrei”; CR, 187: “(and/the) god who judges in Hidra�yu.” DULAT, 335: “the god who judges in TN.”


epithet 13 47

Discussion

The epithet �il �p� bhdr�y “the god who judges (/ rules) in Hidra�yu” occurs once in the Ugaritic corpus and appears to refer to the cthonic deity Milku.4 As is the case of the parallel term y�b “the one who sits (enthroned),”5 it is generally recognized that �p� “the one who judges (/ rules)” is an attribute of the deity as king. This is clear from the parallelism mlkn “our king” // �p�n “our judge (/ ruler)” in KTU2 1.3:V:32 and parallel.6

As �rst recognized by Margulis, �il y�b b��trt “the god who sits (enthroned) in �A�tartu” // �il �p� bhdr�y “the god who judges (/ rules) in Hidra�yu” corresponds to twrtv[b bvwyh �yaprh rtym ˆvbh �lm gw[ y[rdabw “King Og of Bashan—one of the last of the Rephaim—who sat (enthroned) in �Aštarot and in �Edre�i” ( Josh. 12:4 and its parallels in Deut. 1:4; Josh. 13:12).7 Virolleaud analyzed hdr�y as the well known divine name hd “Haddu” + the epithet r�y “the shepherd,” paralleling the alleged DN ��trt, and translated “le dieu Juge, à côté de Had, le pasteur.”8 His general interpretation was followed by many of the early students of the text.9 Hebrew h[r “shepherd” and Akkadian r��û “shepherd” are indeed well attested as divine epithets,10 but Ugaritic r�y otherwise occurs in the extant texts only with reference to human shepherds.11 Furthermore, the divine name hd is never quali�ed by an epithet in the entire Ugaritic corpus. The decisive considerations against Virolleaud’s line of interpretation, however, are the fact that neither in Ugaritic nor in Biblical Hebrew does the preposition b ever mean “with, in the company of (a person),” as posited by Virolleaud,12 and the fact that in

4 See the discussion of �il y�b b��trt (Ep. 10). 5 See the discussion of �il y�b b��trt (Ep. 10). 6 See the discussion of ��p�n (Ep. 106). 7 Margulis (1970a), 293–294; idem (1970b), 344; Margalit (1983), 66. [In

Mesopotamia, the god Ea is similarly said to judge in his place of residence: dEa d �in d�ni qereb apsî “Ea, who renders judgment in the midst of the apsû ” (KAR 361:9). Cf. the reference to the same deity as �ib apsî rabî, “who sits (enthroned) in the great apsû,” quoted above, see n. 16, p. 39.— JNF].

8 Virolleaud (1968), 553, 555. 9 See n. 3, p. 46.10 For Hebrew h[r as a divine epithet, see Ps. 23:1; 80:2. For Akkadian r��û, see

CAD, R, 309–310, meaning 2a. Cf. especially personal names such as Adad-r��ûni “Adad-is-our-shepherd” (ADD Appendix, 3 II:10).

11 See DULAT, 727.12 See Pardee, TPM, 95 and the bibliography cited therein.


Hebrew the equivalent terms twrtv[ and y[rda are unequivocally to be understood as toponyms, as is generally recognized.13 Finally, it may be noted that the analysis of hdr�y as a single word results in a chain of four parallel epithets, each composed of three components.

13 The toponym hdr�y / y[rda is to be identi�ed with the modern Deraa. See Pardee, TPM, 96–97 and n. 82 and the bibliography cited therein. Margulis (1970a), 294 explains the correlation of Ugaritic h to Hebrew a in hdr�y / y[rda as either a scribal error in Ugaritic for �idr��y due to the graphic similarity between h and �i in the Ugaritic script or as the result of an interchange of initial h and �. The latter possibility seems far more probable. For additional examples of the correlation of Ugaritic h to Hebrew a, see Greenstein (1973) [for hdr�y / y[rda, see ibid., p. 162, n. 31].

48 epithet 13


EPITHET 14

�al�iy qrdm “the mightiest of the heroes”Epithet of b�l (1.3; 1.4; 1.5)

Contexts

1. KTU2 1.3:III:14 (= 1.3:IV:7–8, VI:25 [reconstructed]; 1.4:VIII:34–35; 1.5:II:10–11)13 tm . �al�iyn . b�l . The message of Ba�lu the mighty one,hwt 14 �al�iy . qrdm . The word of the mightiest of the heroes.

2. KTU2 1.5:II:18tm . �al�iyn 18 {bn .} b�l . The message of Ba�lu the mighty one,hwt . �al�iy . qrdm The word of the mightiest of the heroes.

Most scholars render this epithet as either “the mightiest of the heroes/warriors,”1 or the like, similar to the above translation, or “the mighty hero/warrior”2 or the like.


Contexts 1, 2: �al�iyn b�l // �al�iy qrdm.

1 KME, 31: “des Erhabenen unter den Helden”; MKT, 27: “des gewaltigsten unter den Helden”; van Zijl (1972), 345: “Mightiest of heroes”; TO I, 163: “le plus puissant des héros”; CML2, 49: “the mightiest of warriors”; MLC, 183: “el más poderoso de los héroes”; AD, 100: “del piú potente tra gli eroi”; Smith, UNP, 110: “the Mightiest of Warriors”; Pardee, CS I, 251: “the mightiest of heroes”; Dietrich and Loretz, TUAT III/6, 1141: “des Mächtigsten der Helden”; DULAT, 710: “the most powerful of the heroes.”

2 Ginsberg, ANET, 136: “the Powerful Hero” (p. 135 [1.4:VIII:34–35]: “the Mighty Warrior”); CML1, 105: “the valiant victor”; RTU, 77: “Valiant Warrior.” Cf. PLM, 78: “Aliy, the warrior.”


Discussion

The epithet �al�iy qrdm “the mightiest of the heroes” occurs with certainty six times in the Ugaritic corpus,3 and refers to Ba�lu, god of the storm and agricultural fertility. Each occurrence is in the context of a message4 and in parallel with the epithet �al�iyn b�l “Ba�lu the mighty one” (Ep. 15). It is today generally accepted that the component �al�iy “mighty” (< l�y “to be strong, able”) is semantically equivalent to �al�iyn, the latter formed by the addition of the morpheme - n. Such a meaning of �al�iy is required by the collocation with qrd “warrior, hero” (see below) and thus provides conclusive contextual evidence for the meaning of �al�iyn as well.5 For a discussion of the early interpretations of �al�iy and �al�iyn, see below, Epithet 15. The component �al�iy “mighty” semantically cor-responds to Arabic terms such as q dirun “Powerful,” �az�zun “Mighty” and qawiyyun “Strong,” all occurring as epithets of All�h.6

The component qrdm was initially interpreted by Virolleaud as “hache” based on Hebrew �wdrq “axe.”7 He was followed by Løkkegard, who pointed out that the axe was a symbol of bravery and translated the epithet as “the wild ox of the axe.”8 Von Soden hesitantly com-pared Ugaritic qrdm with Akkadian qarda(m)mu “Böser, Feind,”9 which is unsuited to the context and must be rejected.10

3 Herdner reconstructs this epithet in CTA 7:II:14 (= KTU2 1.7:26). See also Wyatt (1990), 459 and RTU, 148–151. KTU2 does not reconstruct the text here, but refers to KTU2 1.3:III:11–29, where �al�iy qrdm does occur (see KTU2, 30, n. 1). Other scholars who have studied this text have refrained from reconstructing or translating the present context. Although Herdner’s reconstruction seems possible, the state of preservation of the text recommends caution, and the context has thus not been included in the present study.

4 See Wyatt (1990), 459. 5 [Cf. the collocation of the cognate words qarr du “hero” and l��û “powerful” in

the Akkadian royal epithet qarr du l��û “powerful hero” (BE 17, 24:2). Cf. also the collocation of qardu “heroic, valiant” and tele�û “most competent, most able,” both derived from the same roots as qarr du and l��û, respectively, in an appellation of Ištar: qaritta m rat dSîn ilta tel�ta “the valiant daughter of Sîn, the most able goddess” (KAR 158: II:16).—JNF ].


7 Virolleaud (1931), 196. Cf. Bauer (1933), 86, n. 1. Albright (1938a), 19 also initially interpreted qrdm as “the battle-axes”.

8 Løkkegaard (1953), 222. 9 AHw, 903. Cf. also Engnell (1967), 112, n. 2.10 As opposed to the very frequent use of qur du / qarr du “warrior, hero” and the

related adjective qardu “heroic, valiant” in divine epithets (see n. 5 above p. 50), qar-dammu is only attested once in the epithet muttaklammi qarda[mmi ] “who consumes the

50 epithet 14


Albright was the �rst to relate qrdm to Akkadian qur du “warrior, hero,” although he took �al�iy qrdm as part of an alleged sentence name �al�iy qrdm qryy b�ar� mlmt “I prevail over the champions who encoun-ter me in the land of battle.”11 The translation “mightiest of heroes” was �rst proposed by Gray.12 Many recent scholars have followed his translation.13 Most others have similarly derived qrdm from Akkadian qur du “warrior, hero” / qarr du “warrior, hero,” but interpret it as a singular form (+ enclitic m) standing in apposition to �al�iy “mighty,” i.e., “the mighty warrior,” or the like.14 According to Dietrich and Loretz, the qrdm “Helden” are preeminent spirits of the Netherworld, the epi-thet referring to Ba�lu’s alleged role as a cthonic deity and ruler of the spirits of the dead.15 Wyatt accepts the etymology of qrd from Akkadian qur du / qarr du “warrior, hero,” but nevertheless posits a possible word play on the etymology from Hebrew qrdwm “axe.”16

Ugaritic qrdm is best analyzed as a plural form of qrd “hero, warrior” forming a construct chain with �al�iy “mighty.” Such a grammatical analysis satisfactorily explains the consistent occurrence of the m in qrdm and attributes to �al�iy qrdm “the mightiest of the heroes” a super-lative meaning which is common in Akkadian divine epithets. Cf., for

wicked” (KAR 83 r. i 13), referring to Ninurta. Furthermore, such an interpretation would necessarily entail an interpretation of �al�iy as “who prevails (over),” or the like, which is dif�cult to explain morphologically (cf. the discussion of �al�iyn b�l “Ba�lu the mighty one” [Ep. 15], below).

11 Albright (1940), 176 and 325, n. 41. Cf. idem (1942), 195, n. 11. Similarly, CMHE, 66; Miller (1973), 39–41. Cf. Engnell (1967), 112, n. 2, who compares �al�iy qrdm with Akkadian ilu qarr du. The identi�cation of qrdm with Akk. qur du was earlier rejected by Baneth (1932), col. 452–453, n. 6.

12 LC, 164–165. In an earlier study, Gray (1949), 72, n. 3 proposed “wielder of the axe.”

13 See above, n. 1, p. 49. Cf. Coogan (1978), 92: “conqueror of warriors.”14 See above, n. 2, p. 49. Cf. the royal epithet qarr du l��û “powerful hero,” quoted

above, and the epithet of Ištar, qaritta m rat dSîn ilta tel�ta “the valiant daughter of Sîn, the most able goddess,” see in n. 5, p. 50.

15 Dietrich and Loretz (1980c), 392–393.16 Wyatt (1992), 405. In an earlier study, Wyatt (1990), 459–460, 465 claimed that the

Akkadian and Hebrew etymologies were equally likely. In support of the interpretation of qrdm as “axe,” he adduced KTU2 1.4:VII:40, where he emended qdm to q<r>dm. There is no contextual support for this emendation, however, and it has been accepted by no other modern Ugaritologist (cf. TO I, 218: MLC, 209; Smith, UNP, 137; Pardee, CS I, 263; DULAT, 693, 710). It is regrettable that such an unacceptable emendation has found its way into biblical scholarship via NIDOTTE, s.v. qrdm (Stellman [1997], 982). Wyatt recently proposed translating the unemended qdm in KTU2 1.4:VII:40 as “axe” (see RTU, 110, n. 164 and the bibliography cited therein), but the context still does not support such an interpretation.

epithet 14 51


example, l��ât gimir il� “the most able of all the gods.”17 In any case, the interpretation of qrd here as “hero, warrior” is beyond doubt, since the word is otherwise attested in Ugaritic (KTU2 1.119:26,29) and the cognates qur du “warrior, hero” and qarr du “warrior, hero” are well attested as components of divine epithets in Akkadian.18 Cf. especially the Akkadian royal epithet qarr du l��û “powerful hero,” cited above, n. 14, p. 5.

qrd is also attested in texts from Ugarit as a component in personal names.19

17 See CAD, L, 160; AG, 116. Similarly, dandan il ni “the mightiest of the gods” (ADD 641, 5); dannum ina il� “the most mighty among the gods” (CH XLIV, 25); dNergal gašri il ni a��šu “Nergal, the most powerful (among) his divine brothers” (CT 34, 8:25). In Ugaritic, cf. n�mt �a�t b�l “the loveliest of the sisters of Ba�lu” (EP. 84).

18 See AG, 162–164; CAD, Q, 141–142, 312–313. Cf. CAD, Q, 129–130.19 See PTU, 176–177; DULAT, 710 and the bibliography cited therein.

52 epithet 14


EPITHET 15

�al�iyn b�l “Ba�lu the mighty one”Epithet of b�l (1.1–6; 1.10; 1.11; 1.15; 1.22; 1.92; 1.101)

Contexts

1. KTU2 1.1:IV:221

21 bt . kspy . dt[ ] My house (made) of silver, which [. . .],22 bd . �al�iyn b[�l ] In the hand of Ba[�lu] the mighty one [. . .].

2. KTU2 1.2:I:42

3 �at . yp�t . b x[ ] You rose up against . . . [. . .]4 �al�iyn . b�l . [ ] Ba�lu the mighty one [. . .].

3. KTU2 1.2:IV:28b� l �al�iyn . b[�l] Scatter (?),3 O Ba[�lu] the mighty one!29 b� . l rkb .�rpt . Scatter (?), O rider of the clouds!

1 For attempts to reconstruct the text, see MLC, 160; RTU, 49. Cf. DULAT, 464.2 For attempts to reconstruct the text, see MLC, 168; RTU, 56, n. 86; UBC I, 264,

277–276.3 There is no consensus as to the interpretation of b� in the present text, as well as

the related verb yb�.nn in context 4. Many scholars relate b� to the Hebrew verb vwb “to be ashamed” and translate “be ashamed,” or the like. See CML1, 82; Ginsberg, ANET, 131; Van Selms (1970), 266; Olley (1976), 233–234; ARTU, 41; MLC, 177, 531; DULAT, 251–252; GUL, 157 (Sivan also considers the possibility of the root b��, discussed below). Most other scholars relate the term to Arabic ba��a “to spread, disperse, scatter” and translate “scatter,” or the like. See Obermann (1948), 15–16, n. 23; LC, 29; TO I, 139, note b; CML2, 44, n. 11 and p. 144; UBC I, 324, 357; Pardee, CS I, 249, n. 63. Tropper, UG, 646 prefers a derivation from the root bw� (or b��) with the meaning “zerreißen, vernichten,” in both cases apparently based on the above mentioned Arabic etymology; but on p. 710 he translates the related yb�.nn as “Da schämte(?) sich(?).” Wyatt, RTU, 68–69, n. 150, posits a close relationship between b� (which he translates “dry (him) up”) and the verb yšt in line 27 (which he derives from the root šty “to drink”). He compares Isa. 19:5 (wtvnw . . . vbyw). In the Ugaritic text, however, yšt most likely derives from the root šyt “to put,” whereas in the Hebrew text wtvnw is surely derived from the root tvn “to become dry.” Furthermore, although exceptions do occasionally occur, the Ugaritic cognate of Hebrew vby “to be dry” would normally be expected to be written with š (cf. Aramaic vby and Arabic yabisa). For the broader Ugaritic context, see the discussions by Smith, UBC I, 351–357 and Greenstein (1982), 204–205.


54 epithet 15

4. KTU2 1.2:IV:31w y��a . b[ ] And he went out of [. . .]31 yb�.nn .�al�iyn . b�l . w[ ] Ba�lu the mighty one scattered (?) him [. . .]

5. KTU2 1.3:I:2–3�bd . �al�i[yn] 3b�l He served Ba�lu the mighty one,s�id. zbl . b�l 4�ar� He waited upon4 the prince, lord of the earth.

In the opinion of the present author, the meaning “be ashamed” is inappropriate here, since Ba�lu has nothing to be ashamed of in his �ght against Yammu. Furthermore, the subsequent use of the same verb yb� with a direct object suf�x -nn in line 31 indicates that b� is a transitive verb. The interpretation of b� as the verb “scatter,” which recalls �Anatu’s treatment of Môtu in KTU2 1.6:II:30–37, is therefore provisionally accepted here. For an explanation of how this action is effected, see Pardee, CS I, 249, n. 63, who suggests that “Ba�lu is being commanded to disperse Yammu/Naharu by making the droplets of water [of the god of the sea Yammu—AR] �y in all directions.” Such an interpretation may be supported by the use of the apparent Arabic cognates ba��a “to spread, disperse, scatter” and ba�a�a “to raise and scatter” with respect to dust, for which see Lane, Lexicon, 151b and Lis n al-�arab, Vol. II, 114.

4 Some scholars have analyzed �bd // s�id as nominal forms functioning as epithets of the god Prdmn; e.g., TO I, 153: “valet” // “serveur”; DULAT, 140: “slave . . . (or verbal form ‘he served’ [?])”; ibid., 751: “chief butler”. The message of the text, however, is not the professional quali�cations of Prdmn, but what he actually does for Ba�lu at the banquet. It thus seems more likely that �bd // s�id are 3 m. s. qatala // qatila forms “served” // “waited upon” summarizing the following series of actions expressed with qatala and yqtl forms, namely qm y��r wyšlmnh “he rises, arranges, and to gives him to eat” . . . ybrd “he slices” . . . ndd y�šr w yšqynh “he stands, serves, and gives him to drink” . . . ytn “he gives” (cf. Ginsberg, ANET, 135; CML2, 46; Smith, UNP, 106; Pardee, CS I, 249–250; RTU, 70). Smith (1995), 794, classi�es the usage of the qatala form s�id according to his usage (3): “Some *qatala forms continue past action marked in the previous line by *qatala [i.e., �bd—AR].” Because of the parallelism, however, it seems likely that �bd and s�id are both to be classi�ed according to Smith’s usage (10) [p. 800, citing Fenton]: “When a signi�cant stage in the narrative is reached, when there is a change in subject matter, or when the narrative turns to a ‘character’ who has not been the focus of attention in the preceding lines, the �rst verb or verbs of the new episode may be in the qtl form before the narrative reverts to yqtl.”

For the translation of s�d (G) “to serve, wait upon,” cf., for example, CML2, 46: “he did wait upon”; Smith, UNP, 106: “waits on.” The verb otherwise occurs in KTU2 1.17:V: 20//30, where it parallels kbd (D) “to honor.” The frequently proposed etymology based on Rabbinic Hebrew d[s (qal) “to support, strengthen, satisfy the appetite, satiate, dine” [ Jastrow (1950)]; Aramaic d[s (pe�al) “to assist, help, dine, eat, satiate” (ibid.) or “to eat, provide sustenance” (DJBA, 823); and Akkadian sêdu “to help” (CAD, S, 206) appears doubtful. Both examples of Ugaritic s�d (G) admittedly occur in general contexts of the serving of food and drink, which would appear to accord with the meaning “to satiate” or “to provide sustenance” of the presumed Hebrew and Aramaic cognates, but the general meaning of the parallel verbs �bd (G) “to serve” and kbd (D) “to honor” suggests that s�d (G) is not speci�cally related to the serving of food. Furthermore, the second meaning of the suggested etymological equivalents “to assist, help” would be more �tting for a context where the subject of the verb is not


epithet 15 55

6. KTU2 1.3:III:5–6 (cf. contexts 41 and 53)5mšr . l . dd . �al�iyn 6 b�l . She sings of the love of Ba�lu the mighty one,yd . pdry . bt . �ar The affection of Pdry, disperser of light,7 �ahbt . �ly . bt . rb . The fondness of �allayu, disperser of showers,dd . �ar�y 8 bt . y�bdr The love of �Ar�ayu, disperser (/ daughter) of y�bdr.

7. KTU2 1.3:III:13 (= 1.3:IV:7–8; 1.3:VI:24; 1.4:VIII:34–35; 1.5:II:10–11; cf. context 25)13 tm . �al�iyn . b�l . The message of Ba�lu the mighty one,hwt 14 �al�iy . qrdm The word of the mightiest of the heroes.

8. KTU2 1.3:V:32 (cf. context 14)632 mlkn . �al�iyn . b�l . Our king, Ba�lu the mighty one,�p�n 33 �in . d �lnh Our judge (/ ruler), the one without equal.

9. KTU2 1.4:II:22 (cf. context 12)�ik 22 m�y .�al�iyn . b�l Why has Ba�lu the mighty one arrived?23 �ik . m�yt . b[t]lt 24 �nt Why has the maiden �Anatu arrived?

10. KTU2 1.4:II:3737 �al�iyn . [b�l ] [Ba�lu] the mighty one [. . .],38 btlt . [�nt ] The maiden [�Anatu . . .].

a servant, i.e., Prdmn, but a powerful deity, i.e., Ba�lu, who “helps” a weaker �gure. Cf., for example, dAhurummazda� is�danni “Ahurumazda helped me (Xerxes)” (Herzfeld, API, p. 30, No. 14:37). See also Ps. 20:3. It should be noted that the interpretation of s�id a nominal form, namely, an active participle, which seems less likely to the present author, is often supported by recourse to Akkadian s �idu. The Akkadian term is indeed translated “Helfer” by von Soden, AHw., 1010, but according to CAD, S, 67–68 (reading sa�idu), it means “inn, road-station (?),” which can hardly be considered relevant with regard to Ugaritic s�id in the present context.

Phonologically, the aleph can not be explained as an indication of an Akkadian origin for the Ugaritic term, since Akkadian sêdu is a loanword from Aramaic and is attested only at a late period. Although an interchange of � and � can not be entirely excluded, the semantic evidence does not seem conclusive enough to justify such an assumption.

5 The translation “She sings” is based on an emendation of mšr to tšr following the parallel in KTU2 1.101:17 (context 53). Cf. de Moor (1969), 183. mšr could theoreti-cally be analyzed as a noun with a m-preformative with the meaning “song” or a D participle from the root šyr “to sing,” but in neither case is there as yet a precedent in Ugaritic literature. See the discussions in MLC, 183; ARTU, 8; UNP, 109, 167, n. 57; Pardee, CS I, 251, n. 83, idem, TPM, 150–151.

6 For the translation, see �in d �lnh (Ep. 24).


56 epithet 15

11. KTU2 1.4:III:1010 y[�]b . �al�iyn . b�l Ba�lu the mighty one answers,11 yt�dd . rkb . �rpt The rider of the clouds testi�es.

12. KTU2 1.4:III:23 (cf. context 9)23 �a�r . m�y . �al�iyn . b�l Afterwards, Ba�lu the mighty one arrived,24 m�yt . btlt . �nt The maiden �Anatu arrived.

13. KTU2 1.4:III:3737 [xxx] .�al�iyn . b�l [. . .] Ba�lu the mighty one,38 [xxx]rbt . �a�rt . ym [. . .] the lady �A�iratu of the sea,39 [xxx]btlt . �nt [. . .] the maiden �Anatu.

14. KTU2 1.4:IV:44 (cf. context 8)7mlkn . �al�iy[n . ]b�l Our king, Ba�lu the mighty one,44 �p�n . w �in . d �lnh Our judge (/ ruler) and the one without equal.

15. KTU2 1.4:V:1212 l yrgm . l�al�iyn b�l May it be told to Ba�lu the mighty one.

16. KTU2 1.4:V:35–36 (= 1.4:VI:36)šm� . �al�iyn 36 b�l Ba�lu the mighty one rejoiced.

17. KTU2 1.4:V:47–48t�db . ks�u 47 w y��b . A chair was readied and he was seated,l ymm .�al�iyn 48 b�l At the right of Ba�lu the mighty one.

18. KTU2 1.4:V:63 (= 1.4:V:49; 1.4:VII:14–15, 37–38; 1.15:II:12)64 wy�n . �al�iyn b�l And Ba�lu the mighty one responded.

19. KTU2 1.4:V:5959 šm�. l�al�iyn . b�l Hear, O Ba�lu the mighty one!60 bn . l rkb . �rpt Understand, O rider of the clouds!

20. KTU2 1.4:VI:44 šm�. m�. l�al[ �i]yn b�l Hear, O Ba�lu the mighty one!

21. KTU2 1.4:VI:77 w �n . �al�i[yn .] b�l And Ba�lu the mighty one responded.

7 For the translation, see �in d �lnh (Ep. 24).


epithet 15 57

22. KTU2 1.4:VII:22 [xxxxxx . ]�al�iyn . b�l [. . .] Ba�lu the mighty one,3 b[xxxx . ] tk . mdd �il 4 ym [. . .] the beloved of �Ilu, Yammu.

23. KTU2 1.4:VII:23–2423 l rgmt . lk . l�al�i24yn . b�l . I indeed told you, O Ba�lu the mighty one,t�bn . b�l 25 l hwty You shall surely return, (O) Ba�lu, to my words.

24. KTU2 1.5:II:6yr�a�un . �al�iyn . b�l Ba�lu the mighty one feared him,7 �t�.nn . rkb . �rpt The rider of the clouds was terri�ed of him.

25. KTU2 1.5:II:17–18 (cf. context 7)tm . �al�iyn 18 {bn .} b�l . The message of Ba�lu the mighty one,hwt . �al�iy . qrdm The word of the mightiest of the heroes.

26. KTU2 1.5:V:1–21 [xxxxxxxxxxx]x .�al�iyn 2 [b�l [. . . Ba�lu] the mighty one.

27. KTU2 1.5:V:17yšm� . �al�iyn . b�l Ba�lu the mighty one heard.

28. KTU2 1.5:V:2323 �al[xx . b�]l . šlbšn [Ba�]lu the migh[ty one] clothed him.

29. KTU2 1.5:VI:9 (= 1.6:I:41–42; 1.6:III:0 [reconst.])8mt . �al�iyn . b�l Ba�lu the mighty one has died,10 �lq . zbl . b�l . �ar� The prince, lord of the earth, has perished.

30. KTU2 1.6:I:12gm 11 t� . l nrt . �ilm . špš With a loud voice she called to the lamp of the gods, Šapšu:12 �ms. m�. ly . �al�iyn . b�l Load up Ba�lu the mighty one for me!

31. KTU2 1.6:I:1413 tšm�. nrt . �ilm . špš The lamp of the gods, Šapšu, heard her,14 tš�u . �al�iyn . b�l . She lifted up Ba�lu the mighty one,l ktp 15 �nt . k tšth She indeed put him on �Anatu’s shoulder.

8 1.6:I:41–42 and 1.6:III:0 add k “that” to the beginning of each stich. 1.6:III:0 is reconstructed following KTU2, 26, n. 1 and most other scholars. See Ginsberg, ANET, 140; MLC, 228; ARTU, 90; Smith, UNP, 157; Pardee, CS I, 271, n. 260.


58 epithet 15

32. KTU2 1.6:I:19–20 (= 1.6:I:21, 23, 25, 27, 29)9t�b� . šb�m 19 r�umm . She slaughtered seventy wild bulls,k gmn .�al�iyn 20 b�l As an offering for Ba�lu the mighty one.

33. KTU2 1.6:I:58–5956 �apnk . ��tr .�r� Thereupon mighty (?) �A�taru,57 y�l . b �rrt . �pn Ascends to the peak of �ap�nu,58 y�b . l k� . �al�iyn 59b�l (And) sits upon the throne of Ba�lu the mighty one.

34. KTU2 1.6:I:6463 yrd . ��tr .�r� . Mighty (?) �A�taru descends,64 yrd l k� . �al�iyn . b�l He descends from the throne of Ba�lu the mighty one.

35. KTU2 1.6:II:2121 ngš . �ank . �al�iyn b�l I approached Ba�lu the mighty one.

36. KTU2 1.6:III:8 (= 1.6:III:20; 1.6:III:2)10

8 w �id�. k y . �al�iyn . b�l Then I may know that Ba�lu the mighty one is alive,9 k �i� . zbl . b�l . �ar� That the prince, lord of the earth, exists.

37. KTU2 1.6:IV:4 (= 1.6:IV:15)4 �iy .�al�iyn . b�l Where is Ba�lu the mighty one?5 �iy . zbl . b�l . �ar� Where is the prince, the lord of the earth?

38. KTU2 1.6:IV:2020 w �abq� . �al�iyn . b�l And I shall search for Ba�lu the mighty one.

39. KTU2 1.6:V:10m[k] . b šb� 9 šnt Behold, in the seventh year,wrk . bn �ilm . mt The son of �Ilu, Môtu, came (?),11

10 �m .�al�iyn . b�l To Ba�lu the mighty one.

9 In lines 18–29 the context repeats itself six times, the only difference each time being the sacri�ce: r�umm “wild bulls” (line 19); �alpm “bulls” (line 20); ��in “small cattle” (line 22); �aylm “deer” (line 24); y�lm “ibexes” (line 26); [ y]mrm “roebucks” (line 28).

10 In 1.6:III:20 each stich begins with k “for” and in 1.6:III:2 each stich begins with w hm “and if,” in both passages instead of w�id� k // k “then I may know that // that.”

11 The reading wrk was originally proposed by de Moor, SP, 229 and recently accepted by KTU2. De Moor translated the term as “softened up.” For the present translation, cf. MLC, 231: “[se dirigió]”; Pardee, CS I, 272: “[comes]”; RTU, 141: “[came].” For other suggested readings (reconstructions), see Smith, UNP, 174, n. 190.


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40. KTU2 1.6:VI:25šm�. m� 24 l bn .�ilm . mt . Hear, O son of �Ilu, Môtu:�ik. tmt� 25 �. �m . �al�iyn . b�l How can you �ght with Ba�lu the mighty one,26 �ik. �al. yšm�k .�r 27 �il .�abk How will the bull, �Ilu, your father not hear (of) you?

41. KTU2 1.7:22 [reconst.] (cf. contexts 6 and 53)12

22 [tšr l dd �al�iyn b�l] [She sings of the love of Ba�lu the mighty one],23 [�a]h[b]t . pdr[y . bt �ar] [ The fond]ness of Pdr[y, disperser of light],[yd (?) ly bt rb] [ The affection (?) of �allayu, disperser of showers],[dd] 24 �ar�y bt . y[�bdr] [The love of ] �Ar�ayu, disperser (/ daughter) of y[�bdr].

42. KTU2 1.10:I:66 [ �al]�iyn . b�l [. . .] Ba�lu [the mig]hty one,7 [ ] . rkb . �rpt [. . .] the rider of the clouds.

43. KTU2 1.10:II:1313 w yš�u . �nh . �al�iyn . b�l Ba�lu the mighty one lifted up his eyes,14 w yš�u . �nh . w y�n He lifted up his eyes and saw.

44. KTU2 1.10:II:3434 [ ]�al�iyn . b�[l] [. . .] Ba�lu the mighty one,35 [ bt]lt . �nt [.]ph He saw [. . . the mai]den �Anatu.

45. KTU2 1.10:III:44 w y�ny .�al�iyn [ . b�l] And [Ba�lu] the mighty one responded.

46. KTU2 1.10:III:3737 yšm� . �al�iyn . b�l May Ba�lu the mighty one rejoice.

47. KTU2 1.11:87 [ bt]lt.�nt [. . . the mai]den �Anatu,8 [ �al�i]yn.b�l [. . .] Ba�lu [the mig]hty one.

48. KTU2 1.15:II:32 [xxxxxxx]x . �r [. . .] bull,3 [xxx . �al�iy]n . b�l [. . .] Ba�lu [the mighty] one,4 [xxxx]mn . yr� . zbl [. . .] Yari�u the prince,5 [xxx . k]�r w �ss [. . . Kô]�aru and assu,

12 The reconstruction generally follows context 6, as suggested by KTU2, 29, n. 11.


60 epithet 15

6 [xxx]xn . rmy . ršp zbl [. . .] Ra�mayu, Rašap the prince,7 [w] �dt . �ilm . �l�h [And] the assembly of the gods, a third of it (?).

49. KTU2 1.15:II:1212 [w ]y�n .�al�iy[n .] b�l [And] Ba�lu the mighty one responded.

50. KTU2 1.22:I:26mk . bšb� 26[xxxx] Behold, on the seventh [day],13

xxxnk .�al�iyn . b�l [. . .] Ba�lu the mighty one.

51. KTU2 1.92:31l pnh yrd 31 [x]�al�iyn b�l . Ba�lu the mighty one (desired to) šm[�] rgbt descend to her. . . .

52. KTU2 1.92:3939 [ xxxxx] l �al�iyn b�l [. . .] for Ba�lu the mighty one,40 [ xxxxx]x . rkb �rpt [. . .] the rider of the clouds.

53. KTU2 1.101:17–18 (cf. contexts 6 and 41)14

tšr . dd �al[�iyn] 18 b�l . She sings of the love of Ba�lu the �ahbt . mi[ghty one], The fondness.

Similar to the above translation, almost all scholars today remder the epithet as “mighty/almighty Ba�lu,” or the like.15

13 For the reconstruction and translation, see Lewis, UNP, 204; TO I, 477; MLC, 424.

14 This context is a variant of KTU2 1.3:III:5–8 (context 6). For some unknown reason, it ends abruptly with �ahbt “the fondness” (line 18). Wyatt’s reconstruction of two additional stichs (in square brackets normally used to signify lacunae) followed by the comment “text breaks off” (RTU, 390) is misleading, since the bottom of the tablet is complete and contains enough space for at least two and a half more lines (see the photograph in TPM, 122). For a discussion of the variations between contexts 6 and 53, see TPM, 150–151.

15 Ginsberg, ANET, 130: “Puissant Baal”; CLM1, 83: “victor Baal”; KME, 21: “der erhabene Baal”; MKT, 48: “Ali>an Baal”; TO I, 127: “le Très Puissant Ba�al”; PLM, 69: “Aliyan Baal”; CML2, 45: “mightiest Baal”; MLC, 177: “Ba�lu, el Victorioso”: AD, 82: “il Potente Baal”; ARTU, 42: “Ba�lu the Almighty”; Smith, UNP, 105: “Mighty Baal” (p. 97: “Mightiest Baal”); Parker, UNP, 183: “Baal the Almighty”; Lewis, UNP, 204: “Mighty Baa”; Pardee, CS I, 249: “Mighty Ba�lu”; Dietrich and Loretz, TUAT III/6, 1114: “des allmächtigen Baal”; RTU, 69: “Valiant Baal”; DULAT, 53: “the ‘Very Powerful’ DN.”


epithet 15 61


Contexts 3, 11, 19, 24, 42, 52: �al�iyn b�l // rkb �rpt.Contexts 5, 29, 36, 37: �al�iyn b�l // zbl b�l �ar�.Context 6, 41 [reconst.] (cf. context 53): �al�iyn b�l // pdry bt �ar // �ly

bt rb // �ar�y bt y�bdr.Contexts 7, 25: �al�iyn ({bn}) b�l // �al�iy qrdm.Contexts 8, 14: �al�iyn b�l // �in d �lnh.Contexts 9, 10, 12: �al�iyn b�l // btlt �nt.Context 13: �al�iyn b�l // rbt �a�rt ym // btlt �nt.Context 22: �al�iyn b�l // mdd �il ym.Context 47: btlt �nt // �al�iyn b�l.

When occurring in parallel with another epithet of Ba�lu, �al�iyn b�l consistently occurs as the “A-word” epithet of the parallel pair.

Discussion

The epithet �al�iyn b�l “Ba�lu the mighty one” occurs seventy-two times (including two completely reconstructed occurrences) in the Ugaritic corpus and refers to Ba�lu, god of the storm and agricultural fertility. It is by far the best attested Ugaritic divine epithet (the next best attested being btlt �nt “the maiden �Anatu” [Ep. 41] with forty-nine occurrences) and has been known since the earliest days of Ugaritology.

Based on the reading �al�iyn bn b�l in KTU2 1.5:II:17–18 (context 25), Virolleaud initially concluded that �al�iyn was the name of the son of Ba�lu.16 He was followed by a few other early scholars.17 Already in 1932, however, Albright proposed taking �al�iyn as an appellation of Ba�lu.18 In the following year, Bauer similarly concluded that most of the evidence suggests that �al�iyn refers to Ba�lu, although he remained troubled by KTU2 1.5:II:17–18.19 A scholarly consensus has since formed in favor

16 Virolleaud (1931), 196; idem (1934), 234.17 Dussaud (1931), 363, 367, 398–399 and subsequent studies (see especially idem

[1938], 133–134; Jack (1935), 17.18 Albright (1932), 188–189.19 Bauer (1933), 88–89; cf. idem (1935a), 55; idem (1935b), col. 132. Ginsberg

(1936a), 166 cites Bauer and adds additional data in favor of the identi�cation of �al�iyn with Ba�lu.


62 epithet 15

of the identi�cation of �al�iyn with Ba�lu, the sole occurrence of �al�iyn

bn b�l now being accepted as a scribal error.20

Virolleaud analyzed both �al�iy in �al�iy qrdm (Ep. 14) and �al�iyn in the present epithet as 1 c.s. yqtl(n) forms from an unknown verb l�y. According to Virolleaud, �al�iyn would have served as a proper name, whereas �al�iy would have retained its function as a verb in the phrase �al�iy qrdm, which he did not consider to be an epithet and translated as “je . . . la hache.”21 Albright initially accepted Virolleaud’s interpretation of �al�iy as a verbal form, but analyzed �al�iyn “the most mighty one” as an elative form *�al�ay of an unattested adjective meaning “mighty” + the ending -ân. He derived both terms from the root l�y “to be mighty, able,” which he related to Akkadian le�û “to be strong, able.”22 Other scholars interpreted �al�iyn and �al�iy as “the wielder,” based on the mistaken interpretation of qrdm in �al�iy qrdm as “axe” (cf. Virolleaud’s translation, quoted above).23 Albright eventually accepted Virolleaud’s basic analysis of �al�iyn as a verbal form. He translated it as “the One who Prevails”24 and took it to be an abbreviation of �al�iy qrdm qryy b�ar� mlmt (KTU2 1.3:III:14–15 and parallels), which he interpreted as an epithet of Ba�lu meaning “I prevail over the heroes whom I meet in the land of battle.”25 Nevertheless, most scholars today analyze �al�iyn as an original adjectival form �al�iy + - n, much like Albright’s original

20 Virolleaud (1965), 5 himself eventually adopted this position. A few scholars have attempted to reconcile the reading �al�iyn bn b�l with the identi�cation of �al�iyn with Ba�lu. Gray (1949), 72, n. 3, for example, considered the reading �al�iyn bn b�l to be an indication of the process by which Haddu (= �Al�iyn) became identi�ed with Ba�lu. In LC, 121–122, however, he later translated the epithet as “the Mighty Son, Baal” (similarly, de Langhe [1945], 34, n. 90), but also considered the possibility of a scribal error. Hvidberg (1962), 58–60 believed that b�l and �al�iyn b�l are identical, but there is little to recommend his explanation of the unemended �al�iyn bn b�l as intended “to characterize Aliyn as belonging to the group Ba�al, being of Ba�al’s ‘kin’—in a similar way as the Hebrews can say about a man that he is a n ��, ‘prophet’, and a bœn n �� ‘prophet’s son’.”

21 Virolleaud (1931), 196.22 Albright (1932), 188–189. Bauer (1933), 86, n. 1, interpreted both �al�iyn and �al�iy

as verbal forms functioning within the proper names �al�iyn b�l and �al�iy qrdm, respectively. He proposed translating �al�iyn as “ich bin stark” or “ich will mich als stark erweisen.” Like Albright, Bauer derived both �al�iyn and �al�iy from Akkadian le�û.

23 Bauer (1933), 86, n. 1 hesitantly translated �al�iy qrdm as “ich schwinge die Axt,” although he derived �al�iy from Akk. le�û “to be strong, able.” Gray (1949), 72 explained the title �al�iyn “the wielder” in the light of �gurines of the storm god brandishing a weapon from Ras Shamra and other sites. For qrdm, see the discussion of �al�iy qrdm (Ep. 14).

24 Albright (1942), 73.25 Ibid., 195, n. 11. Similarly, idem (1940), 176 and 325, n. 41. Cf. idem (1938a), 19.

Albright, of course, retains the etymology from Akkadian le�û “to be strong, able.”


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proposal, and likewise derive the word from the root l�y “to be strong, able.”26

The related epithet �al�iy qrdm “the mightiest of the heroes” (Ep. 14), which also refers to Ba�lu and parallels �al�iyn b�l in contexts 7 and 25, con�rms the general semantic �eld of �al�iyn. Cf. also the parallel �in d

�lnh “without equal (lit. there is none above him)” (Ep. 24) in contexts 8 and 14. In the modern translations, �al�iyn is most often translated as an adjective “mighty, almighty.” In Ugaritic, however, the attributive adjective normally follows the noun.27 In the present study, therefore, �al�iyn is interpreted as a nominal(ized) form, “the mighty one,” stand-ing in apposition to b�l.28

The root l�y “to be strong, able” is otherwise found in the Ugaritic divine epithet �rrt l�a šmm “the scorcher, the power of the heavens” (Ep. 92), referring to Šapšu. Other semantically related epithet components include g�r<t> “strong, powerful”29 and �r� “mighty.”30 The component �al�iyn “the mighty one” semantically corresponds to Arabic terms such as q dirun “Powerful,” �az�zun “Mighty” and qawiyyun “Strong,” all occur-ring as epithets of All�h.31

Derivatives of the root l�y are also attested in texts from Ugarit as a component in personal names.32

26 See Smith, UBC I, 153, n. 65; UG, 172; DULAT, 53. For a more detailed discussion of the early history of the interpretation of this epithet, see van Zijl (1972), 341–345. Here it should be noted that this meaning in accordance with Akkadian le�û is not extant for Biblical Hebrew hal, which means only “to be unable” [see the discussion sub �rrt l�a šmm (Ep. 92) and Cohen (forthcoming), Ch. I and notes 47–49 therein].

27 See GUL, 206 (for “precedes its nucleus” read: “follows its nucleus”). For exceptional cases of the adjective preceding the noun, see ibid., 207–208.

28 Cf. del Olmo Lete and Sanmartín, DULAT, 53, who classify �al�iyn as an adjective, but indicate that it stands in apposition to b�l (“the ‘Very Powerful’ DN”). See also see also, n. 31, below.

29 Component XXXIX.30 Component XCIX.31 For these and semantically related Arabic divine epithets, see Gimaret (1988),

235–251. [Similar components are well represented in Akkadian divine epithets. For example, the Mesopotamian storm god Adad is referred to as gašru “very strong, powerful,” kaškaššu “all powerful,” and pungulu kubukkuš “mighty in strength” (see AG, 249). Although not, to the best of the present author’s knowledge, attested with respect to Adad, derivatives of the root l�y “to be strong, able” also occur in Akkadian divine epithets. l��û “powerful, competant” is well attested with respect to gods (and kings)—see AG, 115–116; CAD, L, 160, s.v. l��û, meanings a and b. Most signi�cant for the syntactic structure of this epithet is the usage of the Akkadian epithet component tel�tu “most competent, most able,” which similarly occurs as a (semantically) determinate nominalized adjective preceding the divine name in the well attested expression tel�tu dIštar “Ištar, the most able one” (for numerous references, see AHw, 1345).— JNF].

32 PTU, 154; Sivan (1984), 241. Cf. Honeyman (1961), 151–152; Sznycer (1963), 21–30; Benz (1972), 336–337.


EPITHET 16

�ilš ngr bt b�l“�Ilš, the herald of the house of Ba�lu”

Epithet of �ilš (1.16)

Contexts

1. KTU2 1.16:IV:7 (= 1.16:IV:3 [emended text]1)6 y� . ngr �il .�ilš He called the divine herald, �Ilš,7 �ilš . ngr. bt . b��l �Ilš, the herald of the house of Ba�lu,8 w �a�th . ngrt . �ilht And his wives, the herald-goddesses.

2. KTU2 1.16:IV:1110 šm�. l ngr . �il �il[š] Listen, O divine herald, �Ilš,11 �ilš . ngr . bt b�l �Ilš, the herald of the house of Ba�lu,12 w �a�tk . ngrt . �ilht And your wives, the herald-goddesses.

In earlier studies, the epithet was usually translated “�Ilš, the carpenter of the house of Ba�lu,” or the like;2 whereas in more recent studies, it is usually rendered “�Ilš, the herald of the house of Ba�lu,” or the like, similar to the above translation.3

1 Most recent scholars have rightly emended KTU2 1.16:IV:3 to �.ngr.�il.�ilš �il[š ] <ngr bt b�l> following the parallel in KTU2 1.16:IV:7. See KTU2, 45, n. 3; TO I, 563, note (u); Greenstein, UNP, 36, 47, n. 148; Pardee, CS I, 341, n. 88; RTU, 233, n. 260.

2 Ginsberg, ANET, 148: “Ilish, carpenter of the house of Baal”; CML1, 43: “Elsh the carpenter of Baal’s house”; KME, 109: “Ilsch, den Handwerker im Palaste des Baal”; MKT, 102: “Ilš, den Zimmermann des Hauses Baals”; PLM, 55: “Ilš the carpenter of the house of Baal.”

3 TO I, 563: “Ilsh, le héraut de la maison de Ba�al”; MLC, 316: “Ilšu, heraldo de la casa de Ba�lu”; AD, 176: “Ilshu, l’araldo della casa di Baal”; ARTU, 218: “Ilishu the herald of the house of Ba�lu”; Greenstein, UNP, 36: “Ilish, the herald of Baal’s house”; Pardee, CS I, 341: “�Ilšu the herald of the house of Ba�lu”; Dietrich and Loretz, TUAT III/6, 1247: “Ilisch, den Herold des Hauses Baals”; RTU, 233: “Ilsh the herald of the house of Baal”; DULAT, 623: “DN, herald of the house of DN.” Cf. CML2, 99: “Elsh, the steward of Baal’s house.”



Contexts 1, 2: ngr �il �ilš // �ilš ngr bt b�l // �a�th/k ngrt �ilht.

Discussion

The epithet �ilš ngr bt b�l “�Ilš, the herald of the house of Ba�lu” occurs three times in the Ugaritic corpus and refers to the minor god �Ilš. It occurs in parallel with another similar epithet of the same god, namely, ngr �il �ilš “the divine herald, �Ilš” (Ep. 79). The translation of ngr as “carpenter” (see above), based on Hebrew rgn “carpenter” and its Aramaic, Arabic, and Akkadian cognates, must be rejected, since there is no precedent in any of these languages for a divine epithet containing such a component. The translation “herald,” on the other hand, is supported by the many Akkadian divine epithets that contain the component n giru “herald,” such as the epithet n gir il ni “the herald of the gods” (KAV 154:9), referring to the god Išum.4 The epithet is thematically paralleled by several other Ugaritic epithets that likewise refer to a profession exercised by a minor god in the service of a more important deity: dgy �a�rt “the �sherman of �A�iratu” (Ep. 45); dgy rbt �a�rt ym “the �sherman of the lady �A�iratu of the sea” (Ep. 46); mhr b�l “the warrior of Ba�lu” (Ep. 72); mhr �nt “the warrior of �Anatu” (Ep. 73).5

4 For additional examples, see CAD, N/1, 115 (lex. section), 117 (meaning lc) and AG, 135. [Cf. also Greek �� “herald of the gods” (Hesiodus, Opera et Dies, 80), referring to Hermes. According to the present epithet, �Ilš is “the herald of the house of Ba�lu.” The Mesopotamian goddess dGÚ.AN.NA is similarly said to be the (female) herald (n giratu) of a speci�c deity: dGÚ.AN.NA sassukkat il� n girat dAnim “GÚ.AN.NA, the registrar of the gods, the (female) herald of Anu” (YOS 11, 23:14). ngr bt b�l “the herald of the house of Ba�lu” may also be compared with the title n gir ekalli “herald of the palace” in the Assyrian royal administration, which however is not attested as a divine epithet (for examples, see CAD, N/1, 118, meaning 2c). - JNF].

5 Cf. �amt �a�rt “maidservant of �A�iratu” (Ep. 22); �amt yr� “maidservant of Yari�u” (Ep. 23). [For additional examples of minor Mesopotamian gods said to exercise a profes-sion in the service of a more important deity, cf., inter alia, digi-sig7-sig7

lúnu-giškiri6den.lil.

lá “Igi-sig7-sig7, the gardener of Enlil” (BBR 27:7); 3 mu�aldim-gal An-na-ke4 “(Ninda.u6.di.du10, etc.) the 3 great bakers of Anu” (An = dA-nu-um, I: 85–88 [Litke (1998), 30]); 7 atê [ša] dEreškigal “the 7 doorkeepers [of] Ereškigal” (AfO 19, 117:24); agrig denlil.lá “(Lugal.[ki.sá.a] = aya) the steward of Enlil” (An = dA-nu-um, I: 289 [Litke (1998), 54]). The service of �Ilš speci�cally with respect to bt b�l “the house of Ba�lu” is paralleled in Akkadian by references to the ddayy n� ša b�t Aššur “(divine) judges of the house (temple) of Aššur,” discussed by Tallqvist (1932), 68–691—JNF].

epithet 16 65


Some scholars vocalize the divine name �ilš as �Ilišu, or the like, based on the personal name mi-li-[š ]u, attested in an Akkadian text from Ugarit.6 In a personal communication, however, Prof. Pardee kindly pointed out that the latter may well be an hypocoristic Akkadian name meaning “. . . his god,” and as such could hardly serve as a basis for vocal-izing the DN �ilš.7 Irrespective of the vocalization of �ilš, however, none of the etymologies proposed to date can be conclusively proven.8

6 See above, notes 2 and 3, p. 64. The name in question occurs in PRU, 6, 83, IV: 18. See DULAT, 64, s.v. ilš (II).

7 For the element ilšu “his god” in Akkadian personal names, see Stamm (1968), 75, 209–211.

8 For the divine name �ilš in general, see DULAT, 64 and the bibliography cited therein. One particularly striking example of the misuse of etymologies in the inter-pretation of proper names is provided by Gray (1964), 26, 73 [(1955), 22, 55], who related �ilš to Arabic lassa (IV) “to sprout (of plants).” Based solely on this etymology and equally unfounded etymological explanations of ngr as “water-pourer” (<Hebrew rgn “to pour [intransitive]”) and of the obscure m.�rry (read by Gray as one word, m�rry) as “my water-providers” (< Arabic �arra “to be abundant in water”), with no contex-tual evidence, he proposed translating �ilš ngr bt b�l as “ ‘Sprouts’ the water-pourer of the house of Baal” and related epithet ngr �il �ilš (Ep. 79) as “the water-pouring deity, ‘Sprouts’.” Cf. idem, LC, 149–150 (esp. p. 149, notes 4 and 5).

66 epithet 16


EPITHET 17

�ilt “the goddess”Epithet of �nt (1.3)

Epithet of �a�rt (1.3; 1.4; 1.6; 1.15; 1.117)

Contexts

1. KTU2 1.3:II:18w hln . �nt . l bth . tm�yn And behold, �Anatu arrives at her house,18 tštql . �ilt . l hklh The goddess makes her way to her palace.

2. KTU2 1.4:IV:49 (= 1.3:V:37 ;1 1.4:I:7; 1.6:I:40; 1.117:32)y� 49 �a�rt . w bnh . He cries to �A�iratu and her children,�ilt . w �brt 50 �aryh (To) the goddess and the clan of her kin.

3. KTU2 1.15:III:26w t�ss . �a�rt 26 ndrh . And �A�iratu recalled his vow,w �ilt . x[xx] And the goddess [. . .]

Similar to the above translation, there is a scholarly consensus that the epithet is to be translated as “the goddess,” or the like.3


Context 1: �nt // �ilt.Contexts 2, 3: �a�rt // �ilt.

1 As noted by KTU2, 14, n. 7, �ar�h is a scribal error for �aryh.2 See the reconstructions by Herdner (1978), 65 and Pardee, TPM, 257.3 Ginsberg, ANET, 136: “the goddess”; CML1, 85: “the goddess”; KME, 27: “die

Göttin”; MKT, 25: “die Göttin”; TO I, 160: “la déesse”; PLM, 77: “the goddess”; CML2, 47: “the goddess”; MLC, 181: “la diosa” (cf. p. 201: “la diosa [madre]”); AD, 98: “la dea”; ARTU, 6: “the goddess”; Smith, UNP, 107: “the goddess”; Pardee, CS I, 250: “the goddess”; Dietrich and Loretz, TUAT III/6, 1138: “die Göttin”; RTU, 74: “the goddess”; DULAT, 66: “the goddess.” Herdner (1978), 66 translates �ilt in KTU2 1.117:3 as a proper name, “Elat.”


Discussion

The epithet �ilt “the goddess” occurs seven times in the Ugaritic corpus. It refers once to �Anatu, (context 1) and six times to �A�iratu (contexts 2 and 3), the two most important goddesses in the Ugaritic pantheon.4 Already during the �rst days of Ugaritology, Dussaud identi�ed �ilt as an alternate name of �A�iratu.5 Today there is a general scholarly consensus that in certain contexts the word functions not as a name, but as a divine epithet. Cf. del Olmo Lete and Sanmartín, who de�ne �ilt as (1) “goddess” and (2) “the goddess,” the latter being an epithet of �A�iratu (read: �A�iratu and �Anatu).6 A similar use of �ilt “the god-dess” occurs in an epithet of �A�iratu of Tyre, namely, �ilt �dynm “the goddess of Sidon” (Ep. 18). The Ugaritic term parallels Akkadian iltu “goddess” in Akkadian divine epithets such as iltum rab�tum “the great goddess.”7

4 An additional occurrence may perhaps be found in KTU2 1.41:24: mdbt bt �ilt “altars of the house of the goddess / �Ilatu.” According to DULAT, 66, there, too, �ilt is a divine epithet, but cf. the discussion by Pardee, TRU, 181–182, who interprets �ilt in this text as a DN.

5 Dussaud (1932), 277–278.6 DULAT, 66. Del Olmo Lete and Sanmartín classify both contexts 1 and 2 under

meaning (2). The use of �ilt to refer to both �A�iratu and �Anatu clearly indicates that it is an epithet and not a proper name.

7 For additional examples, see AG, 15–16 and CAD, I/J, 89–90.

68 epithet 17


EPITHET 18

�ilt �dynm “the goddess of Sidon”Epithet of �a�rt �rm (1.14)

Contexts

1. KTU2 1.14:IV:35–3634 ym[�y .] l qdš 35 �a�rt [.] �rm . He arrives at the sanctuary of �A�iratu of Tyre,w l �ilt 36 �dynm. And (he arrives) at (the sanctuary of ) the goddess of Sidon.

2. KTU2 1.14:IV:3938 �i [[�]]�i�t . �a�rt . �rm As surely1 as �A�iratu of Tyre exists,39 w �ilt . �dynm And (as surely as) the goddess of Sidon (exists)!

There is no consensus as to the interpretation of this epithet. Most scholars translate the �rst component as either “the goddess of ” or “Elat of ” and the second component as either “Sidon” or “the Sidonians,” or the like.2


Contexts 1, 2: �a�rt �rm // �ilt �dynm.

1 For the particle �i “surely, verily,” see Cohen (2004a), 16–17. Cf. GUL, 190; UG, 808.

2 Ginsberg, ANET, 145: “Elath of Sidon”; CML1, 33: “Elat of Sidon”; KME, 91: “der Ilt der Sidonier”; MKT, 93: “Ilt in Sidon”; TO I, 529: “Elat de Sid[on]”; PLM, 44: “Elat of the Sidonians”; CML2, 87: “Elat of the Sidonians”; MLC, 298: “la Diosa /Ilatu de los Sidonios (?)”; AD, 164: “della dea di Sidone” (context 1) / “la dea dei Sidonii” (context 2); ARTU, 199: “the goddess of Sidon”; Greenstein, UNP, 19: “the Goddess of Sidon”; Pardee, CS I, 336: “the goddess of Sidon”; Dietrich and Loretz, TUAT III/6, 1229: “die Göttin von Sidon”; RTU, 200: “the goddess of Sidon”; DULAT, 780: “the goddess of TN”; DULAT, 66: “the goddess of the Sidonians (?).”


Discussion

The epithet �ilt �dynm “the goddess of Sidon” occurs twice in the Ugaritic corpus and refers to �A�iratu of Tyre, a local hypostasis of �A�iratu, the consort of �Ilu and mother of the gods. In both occurrences, it parallels �a�rt �rm “�A�iratu of Tyre.”3 The latter expression is not considered an epithet for the purpose of the present study, since it is composed solely of proper nouns (see the Introduction, §1).

The component �dyn (+ enclitic m) is apparently an archaic form of the toponym Sidon containing a consonantal y.4 Many scholars take �ilt as a proper name Elat,5 usually construed an alternate name of �A�iratu.6 In such a case, �ilt �dynm would not qualify as an epithet in the present study, and would be excluded in the same manner as �a�rt �rm “�A�iratu of Tyre.” The interpretation of �ilt as the common noun “goddess” recommends itself in light of the corresponding biblical epithet ˆwdyx yhla “the god of Sidon” ( Judg. 10:6).7 The epithet �ilt �dynm “the goddess of Sidon” would appear to refer speci�cally to �a�rt �rm “�A�iratu of Tyre,” i.e., a form of �A�iratu worshipped in the region of Phoenicia, including the major cities of Sidon and Tyre. Were �ilt

3 Dahood (1972a), 322 compares �rm // �dynm with the Hebrew parallel pair rx “Tyre” // ˆwdyx “Sidon” (e.g., Jer. 25:22; 27:3; Ez. 27:8; Joel 4:4; Zech. 9:2). Margalit (1996a), 453–455 unjusti�ably rejects this comparison and translates �dynm as “coastlin-ers” based on Hebrew dx “side, �ank” with no valid semantic precedent.

4 De Moor and Spronk (1982a), 170; Pardee, CS I, 336, n. 33. No certain trace of the y can be discerned in the spellings of this toponym which occur in syllabic cunei-form texts from Ugarit (see DULAT, 780), nor in the later Phoenician �dn or Hebrew ˆwdyx, both of which accord with the syllabic cuneiform evidence (see Krahmalkov [2000], 413). For a possible ambiguous trace of the consonantal y in this toponym (with metathesis), cf. the modern Lebanese Arabic name �ayd .

Ginsberg (1946), 40 analyzed the �nal -m in �rm // �dynm as “plurals of gentilics in the oblique case (m[a] for -ym[a]),” following Virolleaud. Cf. 1Kgs. 11:5,33: (ˆyndx /)�yndx yhla trtv[ “�Aštoret, god(dess) of the Sidonians.” De Moor and Spronk (1982a), 170 consider the m to be most likely a dual ending. Based on the fact that the later Eshmunazar inscription makes reference to various quarters of Sidon, Pardee, CS I, 336, n. 33 favors the interpretation of the �nal m as a dual or plural ending (in a personal communication, Prof. Pardee kindly noted that he considers the interpretation as a plural ending preferable). The well attested Hebrew word-pair ˆwdyx // rx (see above, n. 3), however, recommends the analysis of the -m in both �rm and �dynm as an enclitic m following Albright (1944), 30, n. 5 (so DULAT, 780; DULAT, 66 tentatively interprets �dynm as a gentilic [see above n. 2, p. 69].

5 See the relevant translations quoted above in n. 2, p. 69.6 E.g., du Mesnil du Buisson (1973), 38; Cross, CMHE, 20; Maier (1986),

194–195.7 For this comparison, see del Olmo Lete (1985), 82.

70 epithet 18


�dynm and �a�rt �rm to refer to two distinct goddesses, context 1 would depict Kirta performing two distinct actions, viz. the arrival at two different temples, which would contradict the parallelistic structure of the text. The precise location of the temple of this goddess evisaged by the narrative, however, remains uncertain.8

8 Prof. Cohen has further suggested that the action of Kirta upon his arrival (the verb ym[�y] in the �rst clause stands for both parallel clauses) is to make a vow (lines 36–37). The place at which the vow is made is referred to only as �m “there,” refer-ring back to lines 34–36. If two different temples were intended in lines 34–36, this usage of �m “there” in the very next line would surely be ambiguous. Compare also the two epithets of the single city �Udm which occur in parallelism in the same wider context �udm rbt “�Udm the great” and �udm �rrt “�Udm the majestic” (lines 47–48). The structure of lines 34–36 and lines 47–48 is almost identical: ym�y l (qdš) + divine/city epithet 1 + w (l ) + divine/city epithet 2 “he arrives at (the sanctuary of) divine/city epithet 1 and (at) (the sanctuary of) divine/city epithet 2.” Just as the two city epithets are clearly referring to the same city �Udm, the two divine epithets must be referring to the same deity �A�iratu.

epithet 18 71


EPITHET 19

�um �ilm “the mother of the gods”Epithet of �a�rt (2.31)

Contexts

1. KTU2 2.31:4646 [ ]x . ln . d b . dmt . �um . �ilm [. . .] window which is in the tower of the mother of the gods.

The few scholars who have studied this fragmentary text render the epithet as “mother of the gods,” or the like, similar to the above translation.1


Because of the fragmentary state of the tablet, it is not possible to determine with certainty whether or not the epithet was originally paralleled by another epithet, but the literary genre of the text suggests that it was not.2

1 Virolleaud, PRU II, 9: “la mère des dieux”; Weinfeld (1984), 128, n. 9: “mother of the gods”; Cunchillos (1989), 219: “la madre de los dioses”; DULAT, 70: “the mother of (?) the god[s(?)].”

2 In the editio princeps (PRU II, 8–11), Virolleaud classi�ed the text as mythological, but it was subsequently re-classi�ed by KTU and KTU2 as a letter. KTU’s classi�ca-tion, however, has not been unanimously accepted. Dijkstra, de Moor and Spronk (1981), 379 express doubt as to the classi�cation as a letter. Cunchillos (1989), 219–220 discusses KTU2 2.31 in the framework his study of Ugaritic letters, but likewise stresses that he doubts KTU’s classi�cation. He notes the occurrence of numerous terms of religious character, such as dbn “our (?) sacri�ce” (line 25), b�lt bhtm “mistress of the palace” (line 48), and l�a�r<t> “for �A�iratu” (line 63). He remarks in particular that the (unidenti�ed) divine epithet b�lt bhtm “mistress of the palace” is attested sixteen times in the Ugaritic ritual texts (and in no other genre). It may be added that divine epithets are extremely rare in Ugaritic letters (the only extant Ugaritic letter containing a divine epithet is KTU2 2.42—see špš �lm “the eternal Šapšu” [Ep. 102]) and KTU2 (lines 13 and 33) 2.31 is therefore best understood as a ritual text of some sort. Parallelism is thus not to be expected, since most ritual texts (and letters) do not normally exhibit parallelistic structure.


Discussion

The epithet �um �ilm “the mother of the gods” occurs once in the Ugaritic corpus and refers to �A�iratu, the consort of �Ilu and mother of the gods. Most of the scholars who have studied this text attribute the epithet to �A�iratu and compare it with another epithet of the same goddess, qnyt �ilm “the creatress of the gods” (Ep. 93). In spite of the fragmentary state of the text, this identi�cation is most likely correct. In addition to her epithet qnyt �ilm “creatress of the gods,” cf. KTU2 1.4:VI:46: � šb�m bn �a�rt “call to the seventy children of �A�iratu,” where the typological number “seventy” represents the Ugaritic pantheon in its entirety.3 �um �ilm “the mother of the gods” is equivalent to the Akkadian divine epithet ummi il ni “mother of the gods.”4 Note espe-cially that Ninlil is referred to as both ummi il ni rabûti “mother of the great gods” (KAR 349,5) and b n�t il ni rabûti “creatress of the great gods” (ABRT I 77), the latter equivalent to Ugaritic qnyt �ilm “creatress of the gods.” The Greek goddess Hera, the wife of Zeus, is similarly called �� “mother of the gods.”5

�um “mother” is also attested in texts from Ugarit as a component in personal names.6

3 Technically excluding �Ilu and Ba�lu.4 See AG, 22.5 Weinfeld (1984), 128, n. 9.6 PTU, 46, 99. Cf. Benz (1972), 269; Lipi�ski (1972), 104; Fowler (1988), 189, 197,

298; Sanmartín (1991), 174; di Vito (1993), 84–85.

epithet 19 73


EPITHET 20

�um �um “mother, mother”Epithet of �il (1.23)

Contexts

1. KTU2 1.23:33hlh . t� . �ad �ad Behold, (one) cries: Father! Father!33 w hlh . t�� .�um .�um And behold, (the other) cries: Mother! Mother!

The epithet is almost unanimously rendered “mother, mother,” or the like, similar to the above translation.1


Context 1: �ad �ad // �um �um.

Discussion

The epithet �um �um “mother, mother” occurs once in the Ugaritic corpus and is taken here as referring to �Ilu, head of the pantheon and father of mankind and the gods.2 The epithet parallels �ad �ad “father, father” (Ep. 6), which also occurs with reference to �Ilu in line 43 of the same text. De Moor compares Egyptian references to Amun-Re as

1 Ginsberg (1935) 67: “Mother! Mother!”; CML1, 123: “mother, mother!”; KME, 82: “Mutter, Mutter!”; MKT, 60: “Mutter, Mutter!”; Tsumura (1973), 12: “My mother, My mother”; TO I, 374: “maman, maman!”; PLM, 61: “Mother, Mother!”; CML2, 125: “mother, mother!”; MLC, 444: “¡madre, madre!”; Dietrich and Loretz, TUAT II/3, 354: “Mutter! Mutter!”; ARTU, 123: “my mother, my mother!”; Lewis, UNP, 210: “Mother! [sic]”; Pardee, CS I, 280: “mother, mother”; RTU, 330: “mother! mother!”; DULAT, 70: “mother, mother.”

2 See the discussion of �ad �ad (Ep. 6).


“father and mother.”3 The Akkadian cognate ummu “mother” occurs as an epithet of a number of Mesopotamian goddesses.4


3 De Moor, ARTU, 123, n. 37 (see Assman [1983], 119–120, 166). Cf. also Ps. 27:10, where God is portrayed as replacing the mother and father of the Psalmist: ymaw yba yk ynpsay òhw ynwbz[ “Though my father and mother abandon me, YHWH will take me in.” [In an Assyrian oracle, the close and caring relationship between the king and the deity is similarly expressed by describing the latter as both father and mother: an ku AD(ab�)-ka AMA(umm )-ka “I (Ištar) am your father (and) your mother” (SAA 9, 2 III: 26’). Cf. att ma k�ma abi u ummi ina p� niš� tabašši “people speak of you (Marduk) as if you were father and mother (to them)” (BMS 12:34; see CAD, A/1, 69). For additional examples, see CAD, A/1, 70–71, meaning 1d4’. The human ruler Azatiwada refers to himself in similar terms (KAI 26 A I:3): p�ln b�l ldnnym l�b wl�m “Ba�al made me father and mother to the Danunians” (cf. Krahmalkov [2000], 150 and Hawkins [2000], 49).—JNF ] For an interpretation of �um �um (// �ad �ad ) as referring to the actual mother (// father) of the speaker, see Pardee, CS I, 280, n. 47.

4 See AG, 21. For ummu “mother” as a component in Akkadian compound divine epithets, see ibid., 21–23.

5 See above, n. 6, p. 73.

epithet 20 75


EPITHET 21

�um nšrm “mother of raptors”Epithet of �ml (1.19)

Contexts

1. KTU2 1.19:III:29b nš�i . �nh . 29 w yphn. Lifting up his eyes he saw,yd . �ml . �um . nšrm He perceived �ml, mother of raptors.

As opposed to the above translation, most scholars understand nšrm to refer to a speci�c type of bird of prey.1


There is no parallel to this epithet in the single context in which it occurs. Many scholars, however, note the male counterpart �ab nšrm “father of raptors” (Ep. 4) occurring in KTU2 1.19:III:15 as an epithet of Hrgb.

Discussion

The epithet �um nšrm “mother of raptors” occurs once in the Ugaritic corpus and refers to �ml, who was apparently a minor aviform god-dess somehow associated with large birds of prey. The epithet is the feminine counterpart of �ab nšrm “father of raptors” (Ep. 4) which

1 Herdner (1949b), 13: “la mère des aigles”; Gaster, Thespis, 363: “the mother of the griffons” (Gaster, ibid., p. 362, n. 31 hesitates between “griffon” and “eagle”); Ginsberg, ANET, 154: “the vultures’ mother”; CML1, 63: “the mother of the eagles”; KME, 133: “die Mutter der Adler”; MKT, 79: “die Muter der Adler”; TO I, 451: “la mère des rapaces”; PLM, 25: “mother of the eagles”; CML2, 118: “the mother of the eagles”; MLC, 395: “la madre de las águilas”; AD, 211: “la madre delle aquile”; ARTU, 257: “the mother of the eagles”; Margalit (1989a), 162: “mother of the hawks”; Parker, UNP, 73: “Mother of Birds”; Pardee, CS I, 353: “mother of the hawks”; Dietrich and Loretz, TUAT III/6, 1297: “die Mutter der Adler”; RTU, 305: “mother of the falcons”; DULAT, 650: “the mother of the eagles.”


epithet 21 77

refers to the minor aviform god Hrgb in the same general context.2 The structure of the epithet resembles that of �um �ilm “the mother of the gods” (Ep. 19).

The divine name �ml has been the subject of much etymological speculation.3 In the present study, such proposals are generally consid-ered worthless, because the lack of context usually precludes the pos-sibility of proving the etymology of proper nouns. In the case of �ml, the various explanations of the name cited above (n. 3, p. 77) have an unmistakable air of desperation. Cf. the discussion of the divine name hrgb sub �ab nšrm (Ep. 4).


2 For a discussion of the component nšrm “raptors,” see Epithet 4.3 Many scholars derive �ml from Arabic �amala “to be hard, tough, rigid” and/or

Rabbinic Hebrew lmx “the last stage in the growth of the �g” > “a technical term for swelling and hardening of a girl’s breast.” See Driver, CML1, 150, n. 23; Gordon, UT, 474–475; Gaster, Thespis, 362, n. 31 (Gaster, ibid., p. 363 translates �ml as “Toughie”); del Olmo Lete, MLC, 614; Aartun (1986), 17–18 (Aartun, ibid., p. 16 translates “Reife Frucht,” which he understands as a euphemism); de Moor, ARTU, 257–258, n. 218 (de Moor claims that the name �ml “The Ripe Fig” is a pun on an alleged epithet of �Anatu, d “the Breast” [KTU2 1.23:59]); Margalit (1984), 144 (according to Margalit, ibid., p. 145, the basic meaning “be hard” accords with �ml’s lack of “a mother’s natural tenderness for her young”); Pardee, CS I, 353, n. 111 (Pardee remarks that “it can hardly be a coincidence that �ml in Arabic denotes both ‘hit [with a stick]’ and ‘be hard, solid’”). Arabic �amala “strike someone with a stick” is also adduced by Cooper (1988), 23, n. 16. Astour (1967), 171, n. 1, too, derives �ml from Arabic �amala and Rabbinic Hebrew lmx, but, following an oral communication from Virolleaud, he also makes a contextual comparison with the Greek DN Semel�, who was killed by Zeus in order to remove from her womb the unborn Dionysos, which recalls the removal of the remains of �Aqht from the stomach of �ml.

4 See above, n. 6, p. 73.


EPITHET 22

�amt �a�rt “maidservant of �A�iratu”Epithet of dmgy (1.12)

Contexts

1. KTU2 1.12:I:16–1714 ��i . �at . l tlš 15 �amt . yr� Go forth, you, O Tlš maidservant of Yari�u!16 l dmgy �amt 17 �a�rt O Dmgy, maidservant of �A�iratu!

All scholars render the epithet as “handmaid of �A�iratu” or the like, similar to the above translation.1


Context 1: (tlš) �amt yr� // (dmgy) �amt �a�rt.

Discussion

The epithet �amt �a�rt “maidservant of �A�iratu” occurs once in the Ugaritic corpus and refers to the goddess Dmgy.2 The reference to

1 Virolleaud (1935), 250: “Servante d’Ašérat”; Ginsberg (1936b), 141: “handmaid of �A�irtu”; Gaster (1938b), 44: “Maiden of Asherat”; CML1, 71: “handmaid of Athirat”; MKT, 55: “der Dienerin der A�rt”; LC, 76: “Maid of A�erat”; Kapelrud (1969b), 320: “Maid of Asherah”; TO I, 338: “servante d’Athirat”; Du Mesnil du Buisson (1978), 59: “servante d’Athirat”; MLC, 481: “sierva de A�iratu”; ARTU, 130: “handmaid of Athiratu”; Parker, UNP, 189: “maid of Asherah”; Dietrich and Loretz, TUAT III/6, 1204: “Magd der Aschirat”; RTU, 163: “handmaid of Athirat.”

2 There is no consensus with regard to the etymology of dmgy. Virolleaud (1935), 251 analyzed the vocable as the common noun dmg + the 1 s. pronominal suf�x -y. He related it to the adjective dmqt “aimable” (= Akk. damiqtu) [cf. idem (1934), 239–240, n. 3], but did not venture a translation (DULAT, 274 analyzes dmqt as a DN). Gaster (1938b), 44, n. 8 follows Virolleaud’s etymology and translates “O sweet Maiden of Asherat.” Gray, LC, 76 and notes 7–8 analyzes (l)dmgy as a s.f. imperative “do thou cozen him” from the (otherwise unattested) root dmg and relates it to Arabic dim �un


epithet 22 79

dmgy �amt �a�rt “Dmgy, maidservant of �A�iratu” occurs in parallel with a reference to tlš �amt yr� “Tlš, maidservant of Yari�u.” Both expres-sions may well refer to the same deity.3 This is suggested by the 2 f.s. verb + 2 f.s. independent pronoun ��i �at “you, go forth” in the �rst colon (lines 14–15) of the bicolon and the use of the 2. f.s. suf�x pro-noun in lines 18–19 together with the same 2 f.s. verbal form ��i. In such a case, the reconstruction of a binominal divine name *tlš w dmgy is possible.4 The use of the 1 du./pl. suf�x pronoun apparently with reference to the same goddess(es) in lines 9–11 does not contradict such an interpretation, since the clearly identical Ugaritic deities k�r w �ss and hyn are similarly referred to with dual nouns (�ilm) and pronouns (hmt).5 If Tlš and Dmgy are in fact two distinct goddesses, the singular verbal and pronominal forms in lines 14–15 and 18–19 would then presumably refer to each of the parallel deities separately. In either case, the relationship of Tlš // Dmgy with �Ilu resembles that of the two anonymous goddesses with �Ilu in KTU2 1.23: in both texts the goddesses give birth to divine beings and refer to �Ilu as “father.”6

“clandestine.” Gray (1971), 61, n. 3 and 62 later interpreted dmgy as the name of �amt �a�rt, without proposing an etymology. Løkkegaard (1955), 11, n. 5 reads �dm gy, which he compares with the Arabic words �ayd �un (“hard ground”) and � �a (“to come”) and translates “come to the rocky ground.” Ginsberg (1936b), 141, however, took dmgy to be a proper noun. He has been followed by Driver, CML1, 71 and most recent stu-dents of the text. Cf., for example, TO I, 338, ARTU, 130; Dietrich and Loretz (2000), 37. Although dmgy is undoubtedly a proper name, Virolleaud’s derivation from dmqt = Akkadian damiqtu “beautiful, lovely” is semantically not inconceivable (cf. CML1, 154, n. 23; du Mesnil du Buisson [1978], 59), since the latter does occur with reference to amtu “maidservant, slave girl” (see CAD, D, 71–72) and is attested as a component of personal names in Nuzi (see Gelb, Purves and Macrae [1943], 146). Ugaritic dmqt “the fair(est) ones (f. pl.)” (KTU2 1.24:50), moreover, similarly occurs with reference to the k�rt, a group of goddesses associated with birthing. The spelling of dmgy with g poses a serious problem for such a derivation, but cf. the variant ��iqt (KTU2 1.14:V:8) for ��igt “whinny, neighing” (KTU2 1.14:III:16) [Virolleaud (1935), 251; cf. UG, 141]. Be this as it may, the lack of semantic context for this personal name (as is the case with most others as well) precludes a de�nitive determination of its meaning. For the suf�x -y, common in feminine personal names, see Sivan, GUL, 74; Tropper, UG, 283; and the bibliography cited therein.

3 Virolleaud (1935), 251–252; Du Mesnil du Buisson (1978), 59; Caquot et al., TO I, 337, note (r); 338, note (u); Sanders (2001), 438.

4 Du Mesnil du Buisson (1978), 59. Cf. Caquot et al., TO I, 337, note (r).5 See KTU2 1.17:V:20,29,30. For the 3 c. dual oblique independent pronoun hmt,

see Sivan, GUL, 51 and Tropper, UG, §41.12. The binominal DN k�r w �ss alone, however, is consistently treated as grammatically singular.

6 In KTU2 1.12:9 �Ilu is addressed as �abn “our father” (Ep. 1), whereas in KTU2 1.23:32,43 he is addressed as �ad �ad “father, father” (Ep. 6). Cf. Wyatt (1976), 416–417; idem (1987b), 380–383; Schloen (1993); Theuer (2000), 125–126, 290–291.


80 epithet 22

The expressions dmgy �amt �a�rt “Dmgy, maidservant of �A�iratu” and tlš �amt yr� “Tlš, maidservant of Yari�u” semantically parallel biblical yrc tjpv rgh “Hagar, the slave-girl of Saray” (Gen. 16:8).7 Note that Hagar is also referred to as a hma “slave-wife (of Abraham),”8 the lat-ter cognate with Ugaritic �amt “maidservant.” Cf. the discussion of �amt

yr� “maidservant of Yari�u” (Ep. 23).

7 Ginsberg (1936b), 141, n. 5. Cf. Gray, LC, 76, n. 8.8 Gen. 21:12. Cf. Gen. 21:10, Gen 21:10,13. For the semantic identity of Biblical

Hebrew hma and hjpv, together with a discussion of all the ancient Semitic cognates of Biblical Hebrew hma (Ugaritic �amt and Akkadian amtu) and a full discussion of the relevant usages in these languages, see Cohen (1978–79), XXV–XXXIII; idem (2003), 239–257.


EPITHET 23

�amt yr� “maidservant of Yari�u”Epithet of tlš (1.12)

Contexts

1. KTU2 1.12:I:14–1514 ��i . �at . l tlš 15 �amt . yr� Go forth, you, O Tlš, maidservant of Yari�u!16 l dmgy �amt 17 �a�rt O Dmgy, maidservant of �A�iratu!

All scholars render the epithet as “handmaid of Yari�u / the Moon-god,” or the like, similar to the above translation.1


Context 1: (tlš) �amt yr� // (dmgy) �amt �a�rt.

Discussion

The epithet �amt yr� “maidservant of Yari�u” occurs once in the Ugaritic corpus and refers to the goddess Tlš.2 The reference to tlš

1 Virolleaud (1935), 250: “Servante du (dieu) Lune”; Ginsberg (1936b), 141: “hand-maid of Yari�u”; Gaster (1938b), 44: “Maiden of the Mood-god”; CML1, 71: “hand-maid of Yarikh”; MKT, 55: “Dienerin Jr�-s”; LC, 76: “Maid of the Moon-god”; Kapelrud (1969b), 320: “Maid of the Moon”; TO I, 337: “servante de Yarikh”; Du Mesnil du Buisson (1978), 59: “servante de Yari�”; MLC, 481: “sierva de Yar�u”; ARTU, 130: “handmaid of Yarikhu”; Parker, UNP, 188: “maid of Yarikh”; Dietrich and Loretz, TUAT III/6, 1204: “Magd des Yarich”; RTU, 163: “handmaid of Yarih”; DULAT, 74: “(female) slave of DN.”

2 Virolleaud (1935), 251 interpreted tlš as a verb “pétrir,” cognate with Heb. vwl. Several other scholars followed the same general line of interpretation. Gaster (1938b), 44, n. 6, for example, compared the term with Ge�ez l-h-s “hie-away.” Gray, LC, 76 and n. 5 analyzed (l )tlš “that thou mayest deceive (him)” as a yaqtulu form from the root wlš, which he compared with Arabic walasa (IV) “to deceive or conspire.” He was followed by Løkkegaard (1955), 11, n. 4. Gray (1971), 62, n. 10 later changed his


82 epithet 23

�amt yr� “Tlš, maidservant of Yari�u” occurs in parallel with a refer-ence to dmgy �amt �a�rt “Dmgy, maidservant of �A�iratu.” The two �g-ures may represent a single deity. See the discussion of �amt �a�rt (Ep. 22), above.

Although much of KTU2 1.12 remains obscure, it is clear that a major theme of the text is painful labor and birth and that a number of the protagonists resemble or are compared with oxen. The epi-thet �amt yr� “maidservant of Yari�u” should thus be identi�ed with Sumero-Akkadian Geme-Sîn “The-Maidservant-of-Sîn,” the name of the bovine protagonist in the Akkadian birth incantation, The Cow of Sîn. The Ugaritic term would presumably be a calque of the Sumero-Akkadian name.3 The Akkadian incantation(s) deals with a cow with which the moon god Sîn fell in love and impregnated. When the cow experienced dif�culties in labor, she appealed to Sîn, who sent her divine help to ease the delivery.4 Most of the details of the Ugaritic text, as far as can be ascertained, show little in common with the Akkadian incantation(s). Nor does the moon god Yari�u play any role in the extant portion of the text, beyond his mention in the present epi-thet. Rather, it is to �Ilu that the goddess(es) Tlš // Dmgy turn(s) in her (their) distress. It thus seems most likely that KTU2 1.12 is essentially a native Ugaritic composition inspired by the Akkadian incantation.5

The role of �Ilu in KTU2 1.12, which corresponds in general to that of the moon god in the Mesopotamian incantation(s), and the refer-ence to �Ilu’s consort �A�iratu in parallelism with the Ugaritic moon god Yari�u in the pair of epithets �amt �a�rt “maidservant of �A�iratu” // �amt yr� “maidservant of Yari�u” have led some scholars to

opinion and compared tlš with Arabic mutal yisun “tardy,” whence his translation “delay.” Ginsberg (1936b), 141, however, took tlš to be a proper noun. He has been followed by Driver, CML1, 71, n. 5 and most recent students of the text. Cf., for example, TO I, 337, ARTU, 130; Dietrich and Loretz (2000), 37. Caquot et al., TO I, 337, note (s), point out that the personal names tlš and tlšn are otherwise attested in Ugaritic, the former appearing in the Akkadian of Ugarit as tu-li-ša. They rightly refrain from suggesting an etymology. The name may well be non-Semitic, since it also occurs at Nuzi (see Gelb, Purves and Macrae [1943], 146).

3 See van Dijk (1972), 340–341 (citing Dahood); Watson (1977), 281–282; Theuer (2000), 125–126; Sanders (2001), 436–439, esp. 436, n. 24. For a recent study of KTU2 1.12 with a detailed discussion of the history of the interpretation of the text and extensive bibliography, see Dietrich and Loretz (2000), 1–141. Dietrich and Loretz interpret the text as a “Hydrophorie.”

4 For the Akkadian texts, see Veldhuis (1991) and cf. Sanders (2001).5 Cf. Sanders (2001), 438–439.


identify Yari�u with �Ilu at Ugarit.6 Such an identi�cation seems unlikely, since �Ilu and Yari�u are otherwise clearly distinguished in the Ugaritic texts,7 but the present author can not offer a more convincing explanation of the data. Hopefully new textual discoveries will shed further light on this presently enigmatic parallelism and its implica-tions for Ugaritic mythology.

The expression tlš �amt yr� “Tlš, maidservant of Yari�u” semanti-cally parallels biblical yrc tjpv rgh “Hagar, the slave-girl of Saray” (Gen. 16:8).8

6 E.g., Gray, LC, 76, n. 6; Wyatt (1976), 417. Cf. Theuer (2000), 112–115; 132–133; 290, n. 53.

7 Cf. e.g., KTU2 1.114 and god lists such as KTU2 1.118.8 See above, Ep. 22.

epithet 23 83


EPITHET 24

�in d �lnh

“the one without equal (lit. there is none above him)”Epithet of b�l (1.3; 1.4)

Contexts

1. KTU2 1.3:V:32–3332 mlkn . �al�iyn . b�l . Our king, Ba�lu the mighty one,�p�n 33 �in . d�lnh Our judge (/ ruler), the one without equal.2. KTU2 1.4:IV:441

mlkn . �al�iy[n . ]b�l Our king, Ba�lu the mighty one,44 �p�n . w �in . d �lnh Our judge (/ ruler) and the one without equal.

The expression is usually rendered as “there is none above him,” or the like, similar to the above translation.2

1 Smith, UNP, 128 reads �p�n.�in.d�lnh, as in context 1. The w, however, is clearly visible in the photograph in CTA and is so read by both CTA and KTU2.

2 CML1, 91: “over whom is none”; KME, 34: “Niemand sei über ihm”; MKT, 31: “daß niemand über ihm sei”; TO I, 176: “nul n’est au-dessus de lui”; PLM, 83: “there is none above him”; CML2, 54: “over whom there is none”; MLC, 191: “al que no hay quien supere”; AD, 106: “e nessuno c’è al di sopra di lui”; ARTU, 17: “nobody is over him”; Smith, UNP, 117: “with none above him”; Pardee, CS I, 255: “and there is none above him”; Dietrich and Loretz, TUAT III/6, 1149: “über dem niemand steht”; RTU, 87: “there is none (who is) above him”; DULAT, 77: “above whom there is no one.” Ginsberg, ANET, 138 proposes a more idiomatic translation: “second to none.” In both contexts, scholars almost unanimously take �in d �lnh “without equal,” as well as �p�n “our judge (/ ruler)” and mlkn “our king,” as predicate epithets. Cf. e.g., Ginsberg, ANET, 138: “Our king’s Puissant Baal, Our ruler, second to none”; Smith, UNP, 117: “Our king is Mightiest Baal, Our ruler, with none above him”; Pardee, CS I, 254–255: “(Now,) our king is Mighty Ba�lu, (he is) our ruler and there is none above him.” The present translation is based on the assumption that there are four epithets referring to Ba�lu, since mlkn “our king” and �p�n “our judge (/ruler)” are clearly syntactically and semantically parallel. This leaves �al�iyn b�l “Ba�lu the mighty one” and �in d �lnh “without equal” as the remaining pair. The epithet �al�iyn b�l, which also refers to the incomparable power of this deity (cf. the discussion of �al�iyn b�l [Ep. 15]), is clearly a �tting parallel for the epithet under discussion.



Contexts 1, 2: �al�iyn b�l // �in d �lnh.

Discussion

The epithet �in d �lnh “without equal (lit. there is none above him)” occurs twice in the Ugaritic corpus and refers to Ba�lu, god of the storm and agricultural fertility. Scholars are divided with regard to the interpretation of the w in context 2 as a pleonastic waw or as the conjunction simply connecting two epithets related to the same deity.3 The latter view is adopted in the present study.

The epithet �in d �lnh “without equal (lit. there is none above him)” is the semantic equivalent of Arabic �alla� laysa fawqahu šay�un “He above whom there is nothing,” which serves as a de�nition of the divine epi-thet al-�aliyyu “the Most High” (cf. �ly [Ep. 87]).4 It also corresponds to the biblical divine epithet �yl[ lb “without equal” in Ps. 16:2: trma �yl[ lb ytbwf hta ynzaa ùhl “I (read: ytrma) said to YHWH: You are my lord, my source of benefaction, without equal.”5 In Akkadian, the epithet is to be semantically compared with the divine/royal epithet l šan n “unrivalled.”6 Cf., for example, gašru massê l šan n “(Dumuzi) the strong, unrivalled leader.”7

3 Among recent studies, the w is translated as “and” by Gordon, PLM, 94; Gibson CML2, 60; Pardee, CS I, 259; and Wyatt, RTU, 100; whereas Caquot, Sznycer, and Herdner, TO I, 205; de Moor, ARTU, 53; and del Olmo Lete, MLC, 201 omit the w in their translations. Note that Smith, UNP, 128 does not read w (see above, n. 1, p. 84). For references to earlier studies, see van Zijl (1972), 77.

4 T � al-�ar�s, XXXIX, 96 (cf. Lane, Lexicon, 2147a).5 See Dahood (1965b), 87. Caquot, Sznycer and Herdner, TO I, 176, note (u),

compare the present text with Ps. 86:8 and Isa. 44:6. Although semantically related, the latter texts do not contain divine epithets. The same is true for the comparison with En. el. IV:21,28 by de Moor, ARTU, 17, n. 93.

6 Courtesy Prof. Cohen. See also the reference to l šan nu in DULAT, 77.7 BAM 339:35'. For this and additional examples, see CAD, Š/1, 367 and ER,

286–287. Cf. also expressions such as ša ina nap�ar il� m �iru l išû “of whom there is no rival among the all the gods” (Böllenrücher Nergal, p. 50:7). For this and additional examples, see CAD, M/1, 99.

epithet 24 85


EPITHET 25

�a�rt rbt “�A�iratu the lady”Epithet of �a�rt (1.169)

Contexts

1. KTU2 1.169:161

16 hn . b npš . �a�rt . rbt . Behold, by the life of �A�iratu the lady,2

b l 17 [xx]rk . l �tm . Shall [ I ] not [brea]k you in two,�itbnnk (And) examine you [. . .]!

There is a scholarly consensus that the epithet is to be rendered as “�A�iratu the (/great) lady,” or the like, similar to the above translation.3


There is no parallel to this epithet in the single context in which it occurs.

Discussion

The epithet �a�rt rbt “�A�iratu the lady” occurs once in the Ugaritic corpus and refers to �A�iratu, the consort of �Ilu and mother of the gods. The structure of the epithet is equivalent to that of špš rbt “Šapšu

1 The reconstruction and translation of lines 16b–17 follows Ford (2002b), 155–156. For an in-depth discussion of the entire context, see ibid., 196–199.

2 The translation follows del Olmo Lete, CR, 386, who interprets the expression as an oath. Cf. the use of Biblical Hebrew yj “(by) the life of . . .” (e.g., Gen. 42:15–16; Amos 8:14) and vpn yj “(by) the life of . . .” (e.g., 1 Sam. 1:26; 17:55; 20:3).

3 Avishur (1981), 16: “the Lady Ashera”; ARTU, 185: “Lady Athiratu”; Dietrich and Loretz, TUAT II/3, 335: “der Fürstin Aschirat”; Caquot, TO II, 60: “la Dame Athirat”; RTU, 449: “Athirat the Great Lady”; CR, 386: “A�iratu, the great Lady”; TR, 877: “la Dame �A�iratu” (RCU, 161: “Lady �A�iratu”); Ford (2002b), 155: “the Lady �A�iratu.” DULAT, 731: “DN, the (Great) Lady.”


the lady” (Ep. 103) and nyr rbt “the luminary the better, the lady” (Ep. 81), both referring to Šapšu. For the component rbt “lady,” see the dis-cussion of the better attested epithet of �A�iratu, rbt �a�rt ym “the lady �A�iratu of the sea” (Ep. 94). As opposed to the latter epithet, which occurs exclusively in mythological texts, �a�rt rbt occurs in an incanta-tion, albeit in a context with strong mythological overtones.4

4 See the discussion by Ford (2002b), 196–199.

epithet 25 87


EPITHET 26

bn �il “the son of �Ilu”Epithet of b�l (1.17)

Contexts

1. KTU2 1.17:VI:29�ašsprk .�m . b�l 29 šnt I will let you count years with Ba�lu,�m . bn �il . tspr . yr�m With the son of �Ilu you will count months.

Scholars are divided as to whether bn �il refers to Ba�lu, i.e., “the son of �Ilu,”1 as in the above translation, or to a group of deities, i.e., “the sons of �Ilu.”2


Context 1: b�l // bn �il.

Discussion

The epithet bn �il “the son of �Ilu” occurs with some plausibility but once in the Ugaritic corpus and refers to Ba�lu, god of the storm and agricultural fertility.3 The identi�cation of the referent as Ba�lu

1 CML1, 55: “the son of El”; KME, 123: “dem Sohne des Il”; PLM, 16: “the son of El”; ARTU, 238: “the son of Ilu”; Pardee, CS I, 347: “the son of �Ilu”; Dietrich and Loretz, TUAT III/6, 1274: “dem Sohn Els”; RTU, 273: “the son of El.” Cf. MLC, 377: “lo(s) hijo(s) de Ilu”; Parker, UNP, 61: “the offspring of El.”

2 Ginsberg, ANET, 151: “the sons of El”; MKT, 72: “den Söhnen Els”; TO I, 432: “les �ls d’El”; CML2, 109: “the sons of El”; AD, 200: “ai �gli di El”; Margalit (1989a), 151: “the divinities”; DULAT, 979: “the sons of DN.” Cf. MLC, 377: “lo(s) hijo(s) de Ilu”; Parker, UNP, 61: “the offspring of El.”

3 The expression also occurs in two other contexts where it could possibly be a divine epithet. In KTU2 1.62:7, the fragmentary state of the text does not allow one to determine the referent (cf. Virolleaud [1944/45], 21–22). In KTU2 1.10:3, which is also fragmentary, the references to p�r “assembly (of the gods)” and dr “circle, associa-tion (of the gods)” in the subsequent lines suggest that bn �il there refers to a group of


is evident from the synonymous parallelistic structure of the entire bicolon.4 In the parallelism b�l // bn �il, the present epithet replaces the similarly structured epithet bn dgn “the son of Dag�nu” (Ep. 28), the usual “B-word” to b�l “Ba�lu.”5 The �lial relationship of Ba�lu to Dag�nu expressed by the latter epithet does not exclude the identi�ca-tion of bn �il “the son of �Ilu” with Ba�lu, since in KTU2 1.4:IV:47–48 Ba�lu refers to �Ilu as his father: [�an]y ly� �r �il �abh �il mlk dyknnh “Sadly he verily cries out (to) the bull, �Ilu, his father; (to) �Ilu, the king who brought him into being.”6

A similar epithet, bn �ilm mt “the son of �Ilu, Môtu” (Ep. 27), refers to Môtu, the god of death. The structure m r DN “son of DN” is common among Akkadian divine epithets.7 The designation of both Ba�lu and Môtu as “the son of �Ilu” recalls the use of Akkadian m rat dAnu “the daughter of Anu,” which serves both as the characteristic epithet of the death-wreaking Mesopotamian demon Lamaštu and as an epithet of the goddesses Ištar, Ninkarrak, and Bau.8

gods, as in the epithet �ab bn �il “father of the children of �Ilu” (Ep. 3). For the pos-sible parallelism between these three terms, see Margalit (1983), 91; TO I, 281, note (c); and the translations by de Moor, ARTU, 111 and Wyatt, RTU, 155. Virolleaud (1936c), 151, on the contrary, interprets bn �il in the latter context as “le Fils de El,” which he equates with “le Fils de Dagon,” i.e., Ba�lu.

4 Cf. CML1, 6, n. 3; Mullen (1980), 19; ARTU, 238, n. 99. For the parallelistic structure of this bicolon, see Watson (1983), 262 and Segert (1983), 298–299.

5 Virolleaud (1935), 257, n. 1.6 Cf. Wyatt (1992), 406–407 and the discussion of bn dgn (Ep. 28) and �r �il �abh

(Ep. 110).7 For numerous examples, see AG, 119–124; CAD, M/1, 313; and ER, 159f.8 See Biggs (1967), 18–19. Cf. also the use of the plural m r t dAnu “the daughters

of Anu” to refer to a group of benevolent goddesses.

epithet 26 89


EPITHET 27

bn �ilm mt “the son of �Ilu, Môtu”Epithet of mt (1.3; 1.4; 1.5; 1.6; 1.133)

Contexts

1. KTU2 1.4:VII:45–4645 dll . �al . �il�ak . l bn 46 �ilm . mt . I shall surely send a messenger to the son of �Ilu, Môtu,�dd . l ydd 47 �il �zr A courier to the beloved of �Ilu, the hero.

2. KTU2 1.4:VIII:16–17w n�r 15 �nn .�ilm . And beware, O messengers of �Ilu,�al 16 tqrb . l bn. �ilm 17 mt Do not approach the son of �Ilu, Môtu.

3. KTU2 1.4:VIII:30 (= 1.5:II:8)w rgm 30 l bn [[x]] . �ilm . mt And say to the son of �Ilu, Môtu,31 �ny . l ydd 32 �il �zr Tell the beloved of �Ilu, the hero.

4. KTU2 1.5:I:7lyrt 7 b npš . bn �ilm . mt May you descend into the throat of the son of �Ilu, Môtu,b mh 8 mrt . ydd .�il . �zr Into the gullet of the beloved of �Ilu, the hero.

5. KTU2 1.5:I:12–13tm . bn �ilm 13 mt . The message of the son of �Ilu, Môtu,hwt . ydd . bn �il . 14 �zr The word of the beloved of �Ilu,1 the hero.

6. KTU2 1.5:II:11 (= 1.5:II:19)bh� . l bn . �ilm mt Greetings (?),2 O son of �Ilu, Môtu,12 �bdk .�an . w d�lmk . I am your slave, namely yours forever.

1 For the emendation of ydd bn �il �zr to ydd {bn} �il �zr, see the note to this context sub ydd �il �zr (Ep. 62).

2 Some scholars, including del Olmo Lete and Sanmartín, DULAT, 219, 251–252, derive bht from the root bw� “shame,” but such a meaning clearly does not �t the


epithet 27 91

7. KTU2 1.5:II:14�idk 14 l ytn . pn<m> . Then they indeed set out,�m . bn . �ilm . mt For the son of �Ilu, Môtu.

8. KTU2 1.5:II:20šm� . bn �ilm . mt The son of �Ilu, Môtu rejoiced,21 [tn . ]gh . w �a� [He raised]3 his voice and cried out.4

9. KTU2 1.6:II:13 (= 1.6:VI:9)13 w �n . bn . �ilm . mt And the son of �Ilu, Môtu, replied.

10. KTU2 1.6:II:25 (= 1.3:V:18 [reconstructed]5)24 nrt . �ilm . špš . The lamp of the gods, Šapšu,�rrt 25 l�a . šmm . The scorcher, the power of the sky,6

b yd . bn �ilm . mt (Was) under the control of the son of �Ilu, Môtu.

11. KTU2 1.6:II:31t�i�d 31 bn . �ilm . mt . She seized the son of �Ilu, Môtu,b rb 32 tbq�nn . With a sword she split him,b ��r . tdry33nn With a sieve she dispersed him.

12. KTU2 1.6:V:9m[k] . b šb� 9 šnt Behold, in the seventh year,wrk . bn . �ilm . mt The son of �Ilu, Môtu, came (?),7

10 �m .�al�iyn . b�l To Ba�lu the mighty one.

13. KTU2 1.6:VI:77 [xxxxx]x . bn . �ilm . mt [. . .] the son of �Ilu, Môtu.

14. KTU2 1.6:VI:24šm�. m� 24 l bn .�ilm . mt . Hear, O son of �Ilu, Môtu:�ik . tmt� 25 � . �m . �al�iyn . b�l How can you �ght with Ba�lu the mighty one,26 �ik . �al. yšm�k . �r 27 �il .�abk How will the bull, �Ilu, your father not hear (of ) you?

context. The most likely proposal is “greetings,” or the like (TO I, 244 [see note (g)]; Smith, UNP, 144; RTU, 121, Pardee, CS I, 266).

3 The reconstruction [ yš�u] “raised” is preferable to that of KTU2, quoted above. See Smith, UNP, 144; RTU, 121 and, especially, Pardee, CS I, 266, n. 221.

4 w�a� “and I cried out” must be emended to wy� “and he cried out.” See Smith, UNP, 144 and 173, n. 163; RTU, 121 and, especially, Pardee, CS I, 266, n. 221.

5 For the reconstruction of the epithet in this context, see RTU, 113, n. 179. Cf. the discussion of this context s.v. mdd �ilm mt (Ep. 71).

6 See the discussion of �rrt l�a šmm (Ep. 92).7 For the reading and interpretation of wrk, see above, n. 11, p. 58.


92 epithet 27

15. KTU2 1.6:VI:30–3130 yr�u . bn �ilm <m>t . The son of �Ilu, Môtu, feared,�t�. y31dd .�il . �zr . The beloved of �Ilu, the hero, was terri�ed.

16. KTU2 1.133:1–21 w y�ny . bn 2 �ilm . mt And the son of �Ilu, Môtu, replies.

17. KTU2 1.133:15–1615[xx]bn .�ilm 16m[t .] šm . [. . .] the son of �Ilu, Môtu . . .,8

p ydd 17�il [.] �zr . Indeed the beloved of �Ilu, the hero.

Scholars are divided as to the interpretation of �ilm as the common noun “gods,” i.e., “the divine (lit. the son of the gods), Môtu,”9 or as �il “�Ilu” + enclitic m, i.e., “the son of �Ilu, Môtu,” as in the above translation.10


Contexts 1, 3–5, 15, 17: bn �ilm mt // ydd �il �zr.

Discussion

The epithet bn �ilm mt “the son of �Ilu, Môtu” occurs twenty-one times in the Ugaritic corpus and refers to Môtu, the god of death. Scholars are divided as to whether bn �ilm is to be understood as “the divine (lit. son of the gods)” or “the son of �Ilu (�il + enclitic m)” (see above). The latter solution is preferable in light of another epithet of Môtu,

8 Del Olmo Lete and Sanmartín, DULAT, 825 interpret šm as an allograph of šm� “to be glad, rejoice,” as do most other scholars. Pardee, TPM, 162, on the con-trary, derives šm “il a effacé” from my (Š) and is tentatively followed by Parker, UNP, 178 and n. 10–11. For additional bibliography, see Pardee, TPM, 162, n. 22. The fragmentary state of this dif�cult context precludes a conclusive interpretation.

9 Ginsberg, ANET, 135: “Divine Mot”; TO I, 218: “le divin Môt”; PLM, 101: “the god Mot”; CML2, 65: “divine Mot”; MLC, 210: “el divino Môtu”; AD, 120: “al divino Mot”; Smith, UNP, 137: “Divine Mot”; Dietrich and Loretz, TUAT III/6, 1170: “zum göttlichen Mot”; RTU, 111: “divine Mot”; DULAT, 597: “divine DN.”

10 CML1, 101: “Mot the son of El”; KME, 52: “Sohne des Il, Mut”; MKT, 45: “dem Els-Sohn Mt”; ARTU, 64: “Motu, the son of Ilu”; Pardee, CS I, 263: “Môtu, son of �Ilu.”


epithet 27 93

ydd �il �zr “the beloved of �Ilu, the hero” (Ep. 62), which expresses a special relationship between �Ilu and Môtu and parallels the present epithet in six contexts (see above). In the latter epithet, �il can only be interpreted as the DN �Ilu. The same relationship may well be hinted at in Šapšu’s address of Môtu in KTU2 1.6:VI:23–27: šm� m� l bn �ilm

mt . . . �ik �al yšm�k �r �il �abk “Listen now, O son of �Ilu, Môtu, . . . will not the bull, �Ilu, your father hear you?”

A similar epithet, bn �il “the son of �Ilu” (Ep. 26), refers to Ba�lu, the god of the storm and agricultural fertility.11

11 For a discussion of the Akkadian equivalent m r DN “son of DN,” see above, Ep. 26.


EPITHET 28

bn dgn “the son of Dag�nu”Epithet of b�l (1.2; 1.5; 1.6; 1.10; 1.12; 1.14)

Contexts

1. KTU2 1.2:I:35 (= 1.2:I:19)tn . b�l . w �nnh . Hand over Ba�lu, that I may subjugate him,1

bn . dgn .�ar�m . ph (Hand over) the son of Dag�nu, that I may possess his gold!2

2. KTU2 1.2:I:37�bdk . b�l . y ymm . Ba�lu is your slave, O Yammu,�bdk . b�l 37 [nhr]m . Ba�lu is your slave, O [Naharu],bn . dgn .�asrkm The son of Dag�nu is your prisoner!

3. KTU2 1.5:VI:23–24 (= 1.6:I:6)23 b� l . mt . my . l�im . Ba�lu is dead, what (shall become of )3 the peoples,bn 24 dgn . my . hmlt The son of Dag�nu (is dead), what (shall become of ) the multitudes?

4. KTU2 1.6:I:52dq . �anm . l yr� One feeble of strength4 will not (be able to) run,5

1 According to the parallelism, w�nnh is a verbal form which developed from *w�a�nnh as the result of sandhi. See the explanation of the form by Tsumura (1991), 428–431 (esp. p. 431). Cf. also Held (1969), 72, n. 15; GUL, 33 (without reference to this con-text) and UG, 157, 222, 492.

2 For p “a type of gold” and its cognates, see Smith, UBC I, 293–294.3 For the dual meaning “who?” and “what?” for my, see Loewenstamm (1959),

73–74. Cf. the discussions by Tropper, UG, 238–239; Sivan, GUL, 59; and DULAT, 607.

4 For the translation “feeble of strength” for Ugaritic dq �anm, based on parallels elsewhere in Ugaritic and in Akkadian, which demonstrate that weakness may be de�ned as weakened or dissipated strength (in Ugaritic—cf. KTU2 1.100:68–69; in Akkadian—cf., e.g., BWL 72:29), see especially Cohen (forthcoming), Chapter I, n. 49.

5 KTU2 reads yrq, which gives little sense. For the reading yr�, see CTA, p. 39, n. 8; DULAT, 750 and cf. UNP, 154 (reading yr[�]).


epithet 28 95

51 �m . b�l . l y�db . mr Like Ba�lu he will not (be able to) handle a spear,52 �m . bn . dgn . ktmsm Like the son of Dag�nu. . . .6

5. KTU2 1.10:III:1211 y�l . b�l . b �[r] Ba�lu ascends the mountain,12 w bn . dgn . b š[xxxx] The son of Dag�nu (ascends) the [. . .].

6. KTU2 1.10:III:1413 b�l . y�b . l ks�i[ . mlkh] Ba�lu sits upon the throne [of his kingship],14 bn . dgn . l k[� . drkth] The son of Dag�nu (sits) upon the seat [of his dominion].

7. KTU2 1.12:I:3938 b�l . mdm . ymdm Ba�lu indeed covets (them),39 bn . dgn . yhrrm The son of Dag�nu burns with desire (for them).

8. KTU2 1.12:II:2524 y�isphm . b�[l ] Ba�lu gathers them [. . .],25 bn . dgn[ ] The son of Dag�nu [. . .].

9. KTU2 1.14:II:25šrd . b�l 25 b dbk . Make Ba�lu descend7 with your sacri�ce,bn . dgn 26 bm �dk (Make) the son of Dag�nu (descend) with your provisions!

6 The word ktmsm is enigmatic. See the discussions by del Olmo Lete (1984), 77, n. 151; DULAT, 583–584, s.v. /m-s-s(/�)/; Pardee, CS I, 269, n. 246.

7 Held (1954) compared the verb šrd with Hebrew trv “to serve” based on the interpretation of drch ydgb (Ex. 31:10; 35:19; 39:1,41) as “priestly garments, worn at the divine service.” He was followed by TO I, 514 and, recently, DULAT, 843. The analysis of šrd as a Š-stem from yrd “to descend,” i.e., “to bring down, make descend” (e.g., CML2, 84; ARTU, 195; Pardee, CS I, 334), however, seems more plausible. Loewenstamm (1971b), 358, n. 1, compares the Ugaritic context with Atra�asis, I 97: šupur Ana[m] liš�rid�[nimm]a “Send that Anu be fetched down.” [Cf. also the much later parallel recorded by Pliny the Elder, Natural History, XXVIII 14 (text and translation following Jones [1963], 10 –11): L. Piso primo annalium auctor est Tullum Hostilium regem ex Numae libris eodem quo illum sacri�cio Iovem caelo devocare conatum, quoniam parum rite quaedam fecisset, fulmine ictum “Lucius Piso in the �rst Book of his Annals tells us that King Tullus Hostilius used the same sacri�cial ritual as Numa, which he found in Numa’s books, in an attempt to draw Jupiter down from the sky, and was struck by lightning because he made certain mistakes in the ceremony.”—JNF ]


96 epithet 28

10. KTU2 1.14:IV:78

šrd 7 b�l . b dbh . He made Ba�lu descend with his sacri�ce,bn dgn 8 b[m] �dh. (He made) the son of Dag�nu (descend) with his provisions.

There is a scholarly consensus that the epithet is to be rendered as “the son of Dag�nu,” or the like, similar to the above translation.9


Contexts 1, 3–10: b�l // bn dgn.Context 2: b�l // b�l // bn dgn.

Discussion

The epithet bn dgn “the son of Dag�nu” occurs twelve times in the Ugaritic corpus and refers to Ba�lu, god of the storm and agricul-tural fertility. It occurs exclusively as the second-position epithet to the divine name b�l “Ba�lu.” The close relationship between Dag�nu and Ba�lu is also evident in KTU2 1.123:4, where they are mentioned together (although not necessarily as a binominal DN as are the sub-sequent deities).10 There is an apparent contradiction between this epi-thet and the epithet bn �il “the son of �Ilu” (Ep. 26), also referring to Ba�lu.11 According to the titles bny bnwt “(�Ilu) the creator of creatures” (Ep. 29) and qnyt �ilm “(�A�iratu) the creatress of the gods” (Ep. 93), �Ilu and his consort �A�iratu were ultimately responsible for the creation of the gods and, accordingly, theologically/cosmologically �Ilu is their

8 Cf. context 9. 9 Ginsberg, ANET, 130: “Dagon’s Son”; CML1, 81: “Dagon’s son”; KME, 23:

“den Sohn des Dagan”; MKT, 50: “den Sohn Dgn-s”; TO I, 132: “le �ls de Dagan”; PLM, 71: “Dagon’s Son”; CML2, 42: “the son of Dagon”; MLC, 172: “el hijo de Dag nu”; AD, 85: “il �glio di Dagan”; ARTU, 33: “the son of Daganu”; Smith, UNP, 101: “the Son of Dagan”; Pardee, CS I, 246: “the Son of Dagan”; RTU, 61: “the Son of Dagan”; Dietrich and Loretz, TUAT III/6, 1123: “den Dagan-Sohn”; DULAT, 226: “son of DN.” Exceptionally, du Mesnil du Buisson (1970), 49: “�ls du blé”; Wyatt (1992), 408: “Rainy One” (subsequently abandoned—see RTU, 61).

10 Note the word divider in dgn.wb�l “Dag�nu and Ba�lu,” which otherwise occurs in such a position in this text only in �ab.w�ilm “father and (the rest of) the gods,” which likewise clearly refers to distinct divine entities.

11 Cf. also �r �il �abh “the bull, �Ilu, his (Ba�lu’s) father” (Ep. 110).


epithet 28 97

“father.” Note especially KTU2 1.123:1: [šlm] �ab.w �il �m� “[Hail,] O father and (the rest of) the god[s]!” where �Ilu is clearly treated as the “father” of all of the gods including, presumably, Ba�lu.12 The same status of �Ilu is evident in his epithet �ab bn �il “father of the children of �Ilu” (Ep. 3), where the expression bn �il “the children of �Ilu” most likely refers to the entire pantheon.13 Nevertheless, the extant Ugaritic texts do not explicitly state how and in what order the gods came into being and on the basis of the present epithet it may thus be assumed that Dag�nu was the biological father of Ba�lu, just as Ba�lu himself was the biological father of the goddesses Pdry, �Ar�ayu, and �allayu.14

The structure m r DN “son of DN” is common among Akkadian divine epithets.15

12 See the discussion of �ab / �abn “father” / “our father” (Ep. 1).13 See the discussion of �ab bn �il (Ep. 3).14 Cf. Fleming (1993), 92–93, 97–98; Herrmann (1999a), 133. For a different expla-

nation, see Feliu (2003), 264–266, n. 424, 300–302 and cf. Archi (2004), 328–330. For the god Dag�nu in the ancient Near East in general, see Crowell (2001) and Feliu (2003).

15 For numerous examples, see AG, 119–124 and CAD, M/1, 313.


EPITHET 29

bny bnwt “the creator of creatures”Epithet of �il (1.4; 1.6; 1.17)

Contexts

1. KTU2 1.4:II:1110 t�pp . �r . �il . d p�id She propitiates1 the bull, the god of mercy,11 t��y . bny . bnwt She entreats2 the creator of creatures.

2. KTU2 1.4:III:32mgntm 31 �r. �il . d p�id . Have you done homage to the bull, the god of mercy,hm . ��tm 32 bny . bnwt Have you entreated the creator of creatures?

3. KTU2 1.6:III:5 (= 1.6:III:11)4 b lm . l�pn . �il . d p�id In the dream of the sagacious one, the god of mercy,5 b rt . bny . bnwt In the vision of the creator of creatures.

4. KTU2 1.17:I:2423 l tbrknn . l �r . �il . �aby May you bless him, O bull, �Ilu, my father!24 tmrnn . l bny . bnwt May you make him prosper, O creator of creatures!

Similar to the above translation, almost all scholars render the epithet as “the creator of creatures,” or the like.3

1 The translation “she propitiates” of the hapax legomenon t�pp is based solely on context and parallelism with t�zy “she entreats.” See Held (1969), 75, n. 37. For other interpretations, see DULAT 173 and Pardee, CS I, 257, n. 135.

2 For the verbs �zy “to entreat” and mgn “to do homage” in contexts 1 and 2, see Ginsberg, ANET, 132; Held (1969), 75, notes 36 and 37; Cohen, BHL, 138–139, n. 78; idem, forthcoming, §II.3, etymological principle 3, example 3.

3 Ginsberg, ANET, 132: “the Creator of Creatures”; CML1, 93: “the creator of creatures”; KME, 40: “den Erzeuger der Geschöpfe”; MKT, 38: “den Schöpfer der Geschöpfe”; TO I, 198: “le créateures des créatures”; PLM, 91: “the Creator of


epithet 29 99


Contexts 1, 2: �r �il d p�id // bny bnwt.Context 3: l�pn �il d p�id // bny bnwt.Context 4: �r �il �aby // bny bnwt.

Discussion

The epithet bny bnwt “creator of creatures” occurs �ve times in the Ugaritic corpus and refers to �Ilu, the head of the pantheon and father of mankind and the gods. The form bny is most likely a G-stem active participle from the root bny “to build, create.”4 It parallels the G-stem active participles in the semantically related epithet qnyt �ilm “the cre-atress of the gods” (Ep. 93),5 referring to �Ilu’s consort �A�iratu, and in the Akkadian (note especially b nû “creator”) and Arabic parallels adduced below. The term bnwt, derived from the same root, would appear to have a passive meaning “created things, creatures,” and is

Creatures”; CML2, 56: “the creator of creatures”; MLC, 195: “el Creador de las creaturas”; AD, 109: “il Creatore delle creature”; ARTU, 47: “the Creator of crea-tures”; Margalit (1989a), 144: “Creator-of-Beings”; Smith, UNP, 122: “the Creator of Creatures”; Pardee, CS I, 257: “the Creator of creatures”; Dietrich and Loretz, TUAT III/6, 1153: “den Schöpfer der Geschöpfe”; RTU, 94: “the Creator of Creatures”; DULAT, 233, 234: “creator of creatures.”

4 Some scholars translate bny unidiomatically as “Builder.” See for example, Pope, EUT, 50: “Builder of Built Ones” (or: “Begetter of Begotten Ones”). Cf. Dahood (1968b), 520 who, based on this root, unjusti�ably proposed translating �da ynb ta (Prov. 8:31) as “with the builder of the Earth,” instead of the accepted “with the sons of men” (cf. also Michel [1987], 165, n. 60). For the semantic development “to build” > “to create” in Ugaritic and cognate languages, see below, n. 9, p. 100. Pope related the verb bny (G) “to build, make” to bn “son.” Recently, Pardee, CS I, 256, n. 122 likewise related bny to bn “son,” claiming that the literal translation of bny bnwt should be “he who builds offspring.” The equivalent derivation of Arabic �ibn “son” from banaya “to build” is, in fact, proposed in the native Arabic lexicons (Lis n al-�arab, Vol. XIV, 89–90; T � al-�ar�s, Vol. XXXVII, 224). As pointed out to me by Prof. Cohen, however, the alleged derivation of bn “son” from the root bny “to build” is exceedingly unlikely. There is no proven precedent for such a derivation of bn “son,” nor would it be expected, since the biconsonantal bn “son” surely belongs to the group of primitive nouns which, together with �ab “father” and �um “mother,” are not derived from a verbal root. Cf. the Akkadian semantic equivalent m ru “son,” for which no cognate verbal root can be found. Furthermore, in Biblical Hebrew the noun ˆb “son” is the source of the denominative verb hnb (II) “to have a son” (see Gen. 16:2; 30:3). See recently, UG, 99, 128, 654, 665.

5 For the semantic relationship between these epithets, cf. Betlyon (1985), 55; Pardee, CS I, 256, n. 122.


100 epithet 29

so translated by almost all scholars, although the grammatical analysis and vocalization of the form are disputed.6 The epithet refers to �Ilu as the creator of both the gods (in accordance with his epithet �ab bn

�il “father of the children of �Ilu” [Ep. 3]) and mankind (in accordance with his epithet �ab �adm “father of mankind” [Ep. 2]).7

Epithets or names of �Ilu referring to his role as creator are also known from Phoenician/Punic, Aramaic and Hittite texts and can be discerned in a number of biblical passages (see below, qnyt �ilm [Ep. 93]). In Akkadian, cf. the semantically and etymologically equivalent epithets of Ea, b n binûti “creator of creatures”8 and b nû nabn�t “creator of creatures” (// p tiq kullat mimma šumšu “the creator of everything whatsoever”).9 Note also the semantically equivalent divine epithet p tiqat nabn�te “the creatress of creatures,” referring to B�let-il�ni.10 �Ilu’s role as creator of both the gods and mankind corresponds to the Akkadian reference to the goddess Nâru as b nât ili u am�li “creatress of god(s) and man(kind).”11 In Arabic, semantically equivalent terms

6 Sivan, (1982), 216 and n. 137, and idem, GUL, 122, 167, analyzes bnwt as a f.pl. G-stem passive participle (/ban�w tu/ ). He suggests that “the waw may have devel-oped here as a glide” (GUL, 122). This view is accepted by Huehnergard, UVST, p. 287, n. 92. Other III-y G-stem passive participles, however, most notably the f.pl. form �pyt “plated, overlaid,” do not show this development (see GUL, 167, UG, 666). Tropper, UG, 191, thus takes bnwt as a noun /bunwat-/ or /bunw t-/ with the meaning “Schöpfung,” based on Arabic bu/inyat “Bauwerk, Bau.” Pardee (2003–4), 110, compares Arabic bunuwwat- “sonship.” A similar etymology was proposed by de Moor (1970b), 313, n. 50 (based on which he translated “the Progenitor of the Generations”). In a subsequent study, however, he analyzes bnwt “Creatures” as “a broken plural of bnt,” following Aistleitner, and relates the Ugaritic vocable to Akkadian binûtu “creation, creature” (de Moor [1980], 182–183; cf. ARTU, 47).

7 See especially del Olmo Lete (1986), 270, n. 9. Cross, CMHE, 15 also compares the present epithet with �ab �adm.

8 PSBA 20, 158:14 (cf. CAD, M/2, 197).9 Borger, Esarh. 79:4: (cf. CAD, N/1, 28). Cf. de Moor (1980), 182–183; CML1,

49, n. 9; CML2, 104, n. 2; Seux (1976), 126, n. 24; Knutson (1981), 492; DULAT, 233, 234, with bibliography. Note the parallel semantic development “to build” > “to create” for Ugaritic bny (G) and Akkadian banû. The same semantic development can be discerned for bn� (< bny) in Mandaic in the divine epithet b�ny� šwmy� w�rq� “(Ptahil) creator of heaven and earth” (see Ford [2002a], 241–242). A possible case of Biblical Hebrew hnb (qal) “to create” occurs in Gen. 2:22, albeit not as a component of a divine epithet. See Pope, EUT, 50 (Pope’s other examples are not relevant, either because they comprise the metaphor tyb hnb “to build a house” or are based on the denominative homonym hnb [II] “to have a son” [Gen. 16:2; 30:3]—see also n. 4, p. 99, above).

10 4R2 56 ii:10 (ZA 16, 158:10). Similarly, 5R 66 i:21 (see CAD, N/1, 28).11 KAR 227, 15 (TuL, p. 125).


epithet 29 101

such as � liqun “Creator,” b ri�un “Creator,” and f �irun “Creator” like-wise occur as epithets of All�h.12 Cf. especially �All hu � liqu kulli šay�in “Allah the Creator of all things” (Q. 6:102; 13:16; 39:62; 40:62).

Forms of the cognate verb bny (G) “to build; to create” occur in texts from Ugarit as components in personal names.13

12 See Gimaret (1988), 149, 279–311.13 PTU, 119; Sivan (1984), 212. Cf. Huffmon (1965), 177; Benz (1972), 288; Michel

(1987), 282, n. 65; Fowler (1988), 284, 338.


EPITHET 30

b�l gml “possessor of the gamlu-staff” Epithet of hll (1.24)

Contexts

1. KTU2 1.24:4240 �ašr �ilh[t] k�r[t I shall sing of the K�rt goddesses,bn] 41t hll . snnt . The brilliant1 [daughters] of Hll,bnt h42ll b�l gml The daughters of Hll, possessor of the gamlu-staff.

As opposed to the above translation, most scholars render the epithet as either “lord of the sickle” or “lord of the crescent moon,” or the like.2

1 The term snnt has often been translated “swallows” based on Akkadian sinuntu “swallow” and its cognates (see, e.g., Virolleaud [1936d], 225; PLM, 67; ARTU, 142; DULAT, 764). According to Watson (1977), 282, the occurrence of “swallows” as an appellation of the k�rt, who are associated with the moon-god (Hll), can be explained by Sumerian sínmušen “swallow,” which recalls the name of the Mesopotamian moon god Sîn. He bases his proposal on a Sumerian hymn which contains a word-play on the Sumerian DN ga-ša-an-ì-si-inki (= Ninisina “the Lady of Isin”) and sínmušen “swal-low.” The element -sin in the name Gašanisin, however, has absolutely no relation to the name of the Mesopotamian moon god, as it is a non-analyzable part of the toponym Isin. Nor does the deity in question have any relationship to the moon (for Ninisina/Gašanisin, see RIA 9, 387–388). Furthermore, the Sumerian word for “swal-low” and the corresponding logogram in Akkadian is usually transcribed simmušen /SIM(.MU)mušen (see CAD, S, 295, lexical section; Hübner and Reizammer [1985], 889; Borger [2004], 277). Finally, in the numerous texts quoted by CAD, S, s.v. sinuntu, no connection is ever explicitly made between Sîn and swallows, nor does the word sinuntu “swallow” ever occur in a divine epithet. On the other hand, there are many precedents in both Biblical Hebrew and Akkadian for divine epithets meaning “shin-ing, brilliant.” For many examples, see Cohen (1999), 73 (citing Weinfeld) and add Akkadian šar�ru “radiance, brilliance” (AG, 231–232; CAD, Š/2, 143, meaning 1e) and Eblaite nab-�u “le resplendissant” (Pomponio and Xella [1997], 471). The transla-tion of snnt therefore follows Margalit (1983), 75–76 (citing van Selms and Obermann), who adduces Arabic san “to shine, gleam, be exalted (of stars, etc.)” and Aramaic ˆns “to re�ne (metal); to glitter.” Cf. Marcus, UNP, 218; RTU, 337 (and n. 7); Pardee (1999), 491–492; Dietrich and Loretz (2000), 171–172.

2 Virolleaud (1936d), 225: “le maître parfait (?)”; Gordon (1937), 33: “the benefac-tor”; Ginsberg (1939), 324: “lord of Gml ”; CML1, 127: “lord of the sickle”; KME, 79: “des Herrn des Krummschwertes (?)”; MKT, 64: “des Herren der Sichel”; Herrmann


epithet 30 103


The epithet occurs without parallel terms.

Discussion

The epithet b�l gml “possessor of the gamlu-staff” occurs once in the Ugaritic corpus and refers to the god Hll, often thought to be the god of the crescent moon.3 Goetze identi�ed gml with Akkadian gamlu.4 He understood the Akkadian term as “scimitar” and thus translated the Ugaritic epithet as “the lord of the scimitar.”5 He claimed that the epithet “alludes to the sicklelike form of the new moon” and was thus “a very appropriate epithet of the moongod.”6 Goetze noted that the gamlu occurs as a symbol of Sîn-Amurru (Maqlû VI 4), who is clearly somehow related to the Mesopotamian moon god Sîn.7 A

(1968), 21: “des Herrn der Sichel”; TO I, 396: “le seigneur à la faucille”; PLM, 67: “Lord of the Sickle”; CML2, 129: “lord of the sicle”; MLC, 460: “señor del Cuarto Creciente”; ARTU, 145: “the lord of the sickle”; Margalit (1989a), 286: “he-of-the-cur-vature”; Marcus, UNP, 218: “the lord of the sickle”; RTU, 340: “lord of Gamlu [ibid., n. 27: Gamlu = the constellation Auriga]”; Dietrich and Loretz, TUAT Erg., 207: “des Gekrümmten”; DULAT, 300: “he of the �rst quarter [of the moon—AR].”

3 There is as yet no scholarly consensus regarding the identity of Hll. The identi�-cation of Hll as the god of the crescent moon is based on a comparison with Arabic hil lun “crescent moon.” As such he is sometimes equated with the biblical ˆb llyhrjv (Isa. 14:12). Cf., for example, Gordon (1937), 31, n. 8a; de Moor, ARTU, 145, n. 33; Theuer, (2000), 158, 492–496. For a review of the various views on the biblical personage, see Day (2000), 166–171. De Mesnil du Buisson (1973), 101 identi�es the Ugaritic deity with �A�taru. Gallagher (1994), esp. 135–138 proposes an identi�cation of Hll (and Hebrew rjv ˆb llyh) with the Sumero-Akkadian god Enlil / Ellil. He is followed by Wyatt, RTU, 337, n. 6. Pardee (1999), 492 sees a possible relationship of Hll with the deity dHul�lu at Emar (he alternatively interprets hll as an abstract noun, “purity”; as noted to me by Prof. Pardee in a private communication, the two deriva-tions are not necessarily mutually exclusive). DULAT, 339 identi�es Hll as an “astral deity,” without further precision. For various interpretations as a common noun, see Dietrich and Loretz (2000), 171 and the bibliography cited therein.

4 Goetze (1941), 360. In the editio princeps, Virolleaud (1936d), 225–226 tenta-tively explained gml based on Arabic �am�lun “beautiful.” Following a communication by Albright, Gordon (1937), 33 and n. 25 initially rendered b�l gml as “the benefactor” based on Akkadian b�l gimill�šu. The Akkadian term, however, is to be translated “a person who owes someone a favor” (see CAD, G, 75 and cf. CDA, 93). Gordon, PLM, 67 later proposed “Lord of the Sickle,” based on Goetze’s etymology.

5 Goetze, (1941), 360.6 Ibid., 360. Similarly Theuer (2000), 158.7 Ibid., 360. For an explanation of the relationship of Amurru with the moon god,

see Kupper (1961), 60–61 and cf. 77–78.


104 epithet 30

scholarly consensus has since formed in favor of this basic etymology. The majority of scholars, however, interpret b�l gml as “lord of the sickle,” based on the erroneous assumption that Akkadian gamlu and Ugaritic gml are cognate (via metathesis) with Hebrew lgm “sickle.”8 Others translate “lord of the crescent moon,” or the like, assuming a semantic development “sickle” > “crescent moon.”9 In either case, following Goetze the epithet is deemed particularly appropriate for a god of the crescent moon.10

The well attested use of the implement gamlu as a divine (and royal) symbol11 indicates that this etymology is undoubtedly correct. Nevertheless, the gamlu was neither a “scimitar” nor a “sickle,” nor did it recall the “sicklelike form of the new moon.” According to CAD, the gamlu was a “hooked or curved staff.”12 It occurs in a comparisons with a rainbow13 or with gods who bow down,14 but never with the crescent moon. The reference to the gamlu as a symbol of Sîn-Amurru is surely due to the fact that it is elsewhere explicitly mentioned as an attribute of Amurru (dMAR.TU)15 and that a hooked or curved staff, certainly to be identi�ed with the gamlu, is well attested in Mesopotamian glyptic art speci�cally as the symbol of the latter deity.16

8 As discussed by Cohen and Klein (2001), 251–260, there is no justi�cation for the comparison of either Akkadian gamlu or Ugaritic gml with Hebrew lgm “sickle,” for the latter is cognate with Akkadian niggallu “sickle.”

9 E.g., MLC, 460; DULAT, 300 (See above, n. 2, pp. 102–103).10 Cf. Healey (1983), 50: “The curved shape [of the gamlu (understood by Healey

as a curved wooden staff following CAD)—AR] may well have suggested the crescent moon, which would explain its usage in the Ugaritic context.”

11 See above and CAD, G, 35.12 See CAD, G, 34–35. This discrepancy has been pointed out by Healey (1983),

following Watson. Cf. also Gallagher (1994), 136; Cohen and Klein (2001), 252, n. 35. Marcus, UNP, 218 (published 1997) nevertheless still translates “the lord of the sickle.”

13 See CAD, G, 35.14 Ibid., 34, s.v. gamliš.15 Šurpu VIII, 41. In the same context, the gamlu is also associated with AN.AN.

MAR.TU. The relationship between dMAR.TU and AN.AN.MAR.TU is not com-pletely clear. See the discussion in RlA VII, 437.

16 For the “bâton recourbé” as a symbol of the god dMAR.TU = Amurru, see Kupper (1961), 42–49. Kupper, ibid., 15 rejects the identi�cation of this staff with the gamlu: “Nous savons que ce terme de gamlu désigne un objet recourbé, mais il s’agit particulièrement d’une arme: cette arme recourbée ne saurait être autre chose que la « harpê ». . . .” His identi�cation is based on the fact that lexical texts mention gamlu as a synonym of mašgašu (CDA, 202: “a battle mace?”) and list it together with šikrum ša patri “haft of a sword” and šak šum ša t � zi “slaying in battle” as equivalents of Sumerian ga-am ZUBU (Kupper, ibid, 15, n. 5). There are, however, ample prec-edents for wooden staffs that serve as divine (or royal) symbols and also function as


epithet 30 105

The structure b�l X “possessor of X,” where X is a divine sym-bol, also occurs in the Ugaritic epithet [b��]lt kp� “(�Anatu) [mist]ress of the kp�-headdress” (Ep. 33).17 Cf. Akkadian epithets such as b�l giškakki “(Nergal/Ninurta) possessor of the weapon”18 and b�l giš�a��i “(Papsukkal) possessor of the scepter.”19

weapons. For example, the wooden giš.si-birU.ENxGAN2-tenû : šibirru “(shepherd’s) staff” is well attested as a divine and royal symbol (see CAD, Š/2, 377–378, meanings 1a–b) and is also used as a weapon: su8.ba šibir.ra.na dè.mu.un.gi4.gi4 : r��û ina šibirrišu lid�kši “may the shepherd kill her with his crook” (ASKT, 125, r. 15–16). Cf. also OIP 2, 85:5, where it is the šibirru of the king that (�guratively) destroys his enemies: giš�a��u išartu murappišat mi�ri šibirru l p dû ana šumqut z �ir� “a just scepter that extends the realm, a merciless staff for the destruction of enemies”. As in the previous example, the wooden giš�a��u “scepter, (shepherd’s) staff” serves as a royal symbol. It also serves as a divine symbol. For example, dNusku n ši giš�a��i ellete “Nusku, the bearer of the pure staff” (KAH 2 89:11). The wooden giš�a��u ša martê “shepherd’s staff of martû-wood” likewise serves as a magical weapon of the exorcist against witches: ša giš�a��i ša martê turuk l tallak “O you of the martû -wood staff, strike (the witch), do not go (away)” (Maqlû I 66). Cf. Ford (2002b), 169–174 and RlA, 7, 436, §6.

17 Cf. the parallel epithets b�lt drkt “mistress of dominion” (Ep. 32), b�lt mlk “mistress of kingship” (Ep. 34), and b�lt šmm rmm “mistress of the high heavens” (Ep. 35).

18 AfO 12, 143:18; Šurpu IV, 96.19 Šurpu IV 97. Cf. also šat �a��i “she (the goddess) with the wand” (KAR 158 r. ii

33; cf. CAD, , 156).


EPITHET 31

b�lkm “your master” Epithet of ym (1.2)

Contexts

1. KTU2 1.2:I:17 (= 1.2:I:33)tm . ym . b�lkm . The message of Yammu, your master,�adnkm . �p [ . nhr] Of your lord, judge (/ ruler) [ Naharu].

2. KTU2 1.2:I:45�an . rgmt . l ym . b�lkm . I said to Yammu, your master,�ad[nkm . �p ] 46 [nhr ] ( To) [ your l ]ord, [ judge (/ ruler) Naharu].

There is a scholarly consensus that the epithet is to be translated “your master,” or the like, similar to the above translation.1


Contexts 1, 2: b�lkm // �adnkm

Discussion

The epithet b�lkm “your ( pl.) master” occurs three times in the Ugaritic corpus and refers to Yammu, god of the sea. In each case it occurs in chiastic parallelism with the semantically equivalent epithet �adnkm “your ( pl.) lord” (Ep. 7). The pronominal suf�x -km “your” refers to the rest of the gods. The epithet thus expresses Yammu’s claim to divine

1 Ginsberg, ANET, 130: “your lord”; CML1 79: “your lord”; KME, 22: “eures Fürsten”; MKT, 49: “eures Hernn”; TO I, 129: “votre maître”; PLM, 70: “your lord”; CML2, 41: “your lord”; MCL, 170: “vuestro señor”; AD, 83: “vostro signore”; ARTU, 31: “your lord”; Smith, UNP, 98: “your Master”; Pardee, CS I, 246: “your master”; Dietrich and Loretz, TUAT III/6, 1120: “eurem Meister”; RTU, 59: “your master”; DULAT, 207: “your lord.”


kingship.2 It is widely believed that the common noun b�l “master” also originally served as an epithet of the storm god Haddu, but by the time the extant Ugaritic texts were written it had clearly become a proper name of this deity.3

Because of its widespread usage as an epithet of major West Semitic deities, the common noun b�l “lord, master” was apparently not utilized as an element in Biblical Hebrew epithets of the God of Israel. The Akkadian cognate b�lu “lord, master,” however, is well attested as a divine epithet.4 In particular, b��lkm “your (the rest of the gods’) master” is semantically equivalent to b�l il ni “(A��ur) the master of the gods”5 and similar epithets.6 Cf. Arabic rabbun “Lord, Master,” which occurs as an epithet of All�h.7

2 Cf. the use of b�lkm “your ( pl.) master” as an epithet referring to the human king Kirta in KTU2 1.15:IV:28 and its replacement by �adnkm “your ( pl.) lord” in the parallel context in KTU2 1.15:VI:5. The term b�l “master” is also widely used as an epithet referring to a social superior in Ugaritic epistolography. For examples, see DULAT, 207, meaning 1d.

3 For a discussion the use of Ugaritic b�l and the cognate terms in the ancient Semitic languages with reference to the storm god, see Herrmann (1999a), 132 and the bibliography cited therein.

4 For numerous examples, see CAD, B, 193.5 ABRT I 23: II, 25.6 For this and additional examples, see AG, 46.7 See Gimaret (1988), 318–319.

epithet 31 107


EPITHET 32

b�lt drkt “mistress of dominion” Epithet of �nt (1.108)

Contexts

1. KTU2 1.108:6–71

6 w t�t . �nt . g�r <t> . And may �Anatu the powerful drink,b�lt . mlk . The mistress of kingship,b��7lt . drkt . The mistress of dominion,b�lt . �mm . rmm The mistress of the high heavens, 8 [ b��]lt . kp� [ The mist]ress of the kp�-headdress.

Almost all scholars translate the epithet as “the mistress of dominion,” or the like, similar to the above translation.2


Context 1: �nt g�r<t> // b�lt mlk // b�lt drkt // b�lt �mm rmm // [b��]lt kp�.

Discussion

The epithet b�lt drkt “mistress of dominion” occurs once in the Ugaritic corpus and refers to �Anatu, goddess of war, love and fertility. The

1 For additional philological notes to this context, see the discussions of the parallel epithets: [b��]lt kp� (Ep. 33), b�lt mlk (Ep. 34), b�lt �mm rmm (Ep. 35) and �nt g�r <t> (Ep. 88). For the epithet parallelism in this context, see n. 2, p. 245.

2 Virrolleaud (1968), 553: “la dane de la drkt”; Margulis (1970a), 293: “possessor of . . . dominion”; L’Heureux (1979), 170: “Lady of Dominion”; Ribichini and Xella (1979), 155: “signora della sovranità”; ARTU, 188: “the Mistress of dominion”; TPM, 82: “la dame de la souveraineté” (RCU, 194: “Lady of kingship”); Caquot, TO II, 116: “la dame de la souveraineté”; Dietrich and Loretz, TUAT, II/6, 822: “die Herrin der Herrschaft”; Walls (1992), 109: “the Mistress of Dominion”; Avishur (1994), 280: “the mistress of dominion”; RTU, 396: “the mistress of dominion”; CR, 187: “the Lady of power.”; DULAT, 282: “Lady of power.”


epithet occurs in a series of parallel epithets which express �Anatu’s power and authority within the Ugaritic pantheon. The parallelism b��lt mlk “mistress of kingship” // b�lt drkt “mistress of dominion” is based on the well attested word-pair mlk “kingship” // drkt “dominion.”3 As is often noted, b�lt drkt // b�lt �mm rmm is re�ected in the names of the goddess Derket� and that of her daughter Semiramis, worshipped in Syria-Palestine in Late Antiquity.4

3 Virolleaud (1968), 555; Margulis (1970a), 295. See KTU2 1.1:IV:24–25; 1.2:IV:10; 1.3:IV:2–3; 1:6:V:6; 1.6:VI:34–45; 1.10:III:13–14; 1.14:I:41–48; 1.16:VI:23–24, 37–38, 52–54. For the interdialectal equivalent word-pairs in various Semitic languages, see Held (1969), 71, n. 10. Cf. especially b�l�tu “lordship” // �arr�tu “kingship” with refer-ence to a deity in ABRT I 29:3: na�ât ma . . . b�l�tu �arr�tu “you (Marduk) are endowed with . . . lordship and kingship.”

4 Virrolleaud, ibid. See also TPM, 103 and the bibliography cited therein (n. 124); de Tarragon, TO II, 116, n. 354; Wyatt (1999b), 112; Bastard (1999), 896.

epithet 32 109


EPITHET 33

[b��]lt kp� “[mist]ress of the kp�” Epithet of �nt (1.108)

Contexts

1. KTU2 1.108:81

6 w t�t . �nt . g�r<t> . And may �Anatu the powerful drink,b��lt . mlk . The mistress of kingship,b��7lt . drkt . The mistress of dominion,b��lt . �mm . rmm The mistress of the high heavens, 8 [ b��]lt . kp� [ The mist]ress of the kp�-headdress.

The majority of scholars understand kp� to refer to a type of headdress,2 as in the above translation, but the term is sometimes interepreted as “earth” or “�rmament.”3



Discussion

The epithet [b��]lt kp� “[mist]ress of the kp�-headdress” occurs once in the Ugaritic corpus and refers to �Anatu, goddess of war, love and fer-

1 For additional philological notes to this context, see the discussions of the parallel epithets: b�lt drkt (Ep. 32), b�lt mlk (ep. 34), b�lt �mm rmm (Ep. 35) and �nt g�r<t> (Ep. 88). For the epithet parallelism in this context, see below, n. 2, p. 245.

2 L’Heureux (1979), 170: “Lady of Diadem”; Ribichini and Xella (1979), 155: “[si ]gnora del turbante”; Loewenstamm (1980), 326, n. 16: “Turbanträger”; ARTU, 188: “the Mistress of the royal cap”; TPM, 82: “[�A ]natu de la coiffure-kp��” (RCU, 194: “�Anatu-of-the-kup�u-hat”); Dietrich and Loretz, TUAT, II/6, 822: “die Herrin der Königskappe”; Walls (1992), 109: “the Mistress of the (royal) Headdress”; Avishur (1994), 280: “the mistress of a turban.” Cf. Caquot, TO II, 116: “la dame à la huppe.”

3 Virolleaud (1968), 553: “la dame de ce bas monde”; RTU, 396: “[the mistre]ss of the earth”; CR, 187: “the Lady of the ‘�rmament’(?)”; DULAT, 453: “Lady of the Firmament.”


tility. The epithet occurs in a series of parallel epithets which express �Anatu’s power and authority within the Ugaritic pantheon.

Dietrich and Loretz were the �rst to relate kp� in the present context to Akkadian kub/p�u “headdress, cap.”4 They convincingly compare [b��]lt kp� with the Akkadian divine epithet b�l kub/p�i “lord of the kub/p�u-headdress,” attributed to �ama�.5 Cf. the structurally and semanti-cally similar divine epithet b�l agê “lord of the crown,” attributed to Sîn and Anu.6

In his editio princeps, Virolleaud read the �rst component of the epithet as [b�l ]t [ la dam]e.”7 Almost all scholars have followed in his footsteps, reading either [b�l ]t or, with KTU2, [b��]lt. A minute examination of the tablet, however, led Pardee to reject this reading/reconstruction. Pardee sees the remains of the tip of a horizontal wedge immediately before the t ( provisionally read n by Pardee), which would in any case exclude the reading or reconstruction of the relevant sign as l.8 In a private communication, Prof. Pardee kindly adds that “the space [is] a bit tight here for the signs {b�l}.” He thus proposes reading [ ��]�n�t kp� “��Anatu de la coiffure-kp�,” paralleling an alleged epithet �nt d�i d�it “�Anatu d(es) aile(s), le rapace-d�it.”9 In spite of the apparent paleographic dif-�culty, it is the opinion of the present author that the reading [b� ]lt kp� is preferable because of the close Akkadian parallels noted above and the parallel epithets b�lt mlk // b�lt drkt // b�lt �mm rmm in the present text, all of the form b�lt + attribute of the deity. It should be noted that, in contrast to DN b�l kub/p�i “DN, lord of the k.-headdress” and DN b�l agê “DN, lord of the crown,” Akkadian epithets of the form *DN kub/p�i “DN of the kub/p�u-headdress” or *DN agê “DN of the crown” are not, to the best of my knowledge, attested.10 Furthermore, contrary

4 Dietrich and Loretz (1967), 541. If this comparison is correct, in Akkadian one should probably read kup�u with p, and likewise for the various derivatives of the word (see the list in CAD, K, 485).

5 Cf. Loewenstamm (1980), 326, n. 16. Note also the title of a human of�cial, b�l kub/p�i “one who wears a kub/p�u-headdress” (ABL 43, r. 16) and the royal epithet ��t kub/p�i “those of the kub/p�u-headdress” (AKA 34 I 55).

6 For numerous examples, see CAD, A/1, 154–155. Note also the divine name dEN.AGA (B�l agî ). See the discussion by Frankena (1954), 77–78. Sîn is also referred to as b�l qarn� “possessor of horns” (see CAD, Q, 137).

7 Virolleaud (1968), 551, 553. 8 Pardee, TPM, 79. 9 TPM, 79, 102.10 The sequence i�tar kub�i occurs in an obscure context in Maqlû IX, 49: i�tar kub�i

kin�i �a ��di teppu� (see CAD, K, 485–486). CAD does not consider the expression to be

epithet 33 111


to Pardee’s claim, the present epithet most likely does not parallel the following expression w�nt d�i d�it. Lines 1–8 contain two sequences of epithets, the �rst referring to an anonymous deity, apparently Milku (see the discussion of rp�u mlk �lm [Ep. 98]) and the second to �Anatu. In each case, the epithets are listed paratactically, w occurring only at the beginning of a sentence (i.e., wy�t [�il ] g�r w yqr “And may the power-ful and august [ god ] drink”; wt�t �nt g�r “And may �Anatu the power -ful drink”) or within a compound epithet ([�il ] g�r w yqr “the powerful and august [ god ]”). The same is therefore surely the case in line 8, w introducing a new sentence, w�nt d�i d�it “And �Anatu indeed soars,” which parallels the following phrases r�pt [b �m]m rm<m> “she �ies [ in the] high [ heav]ens” // �aklt �gl� l “she eats the calf of �Ilu.” The form d�i is presumably an in�nitive absolute modifying the following active participle d�it.11

Del Olmo Lete hesitantly translates kp� as “�rmament” and this inter-pretation is reaf�rmed in DULAT.12 He proposes taking �mm rmm “high heaven” // kp� “�rmament” as a synonymous parallel pair paralleling the synonymous parallel pair mlk “kingship” // drkt “dominion” in the two preceding epithets. Del Olmo Lete considers kp� to be cognate with Akkadian kab su “to trample.”13 Epithet parallelism, however, does not require synonymous parallelism of the respective constituent elements of the parallel epithets, and del Olmo Lete’s interpretation is not sup-ported by the preceding series of parallel epithets referring to Rp�u in lines 1–3, where with respect to only two of the four parallel epithets are the constituent elements semantically parallel.14 The parallel usage

a construct chain, as the passage is there translated “Ishtar will make a cap of knee of clay.” Cf. Abusch (2002), 172–173 and n. 16, who casts doubt upon the reliability of the text. In the expression lamassat (dLamma-at) agê “a female �gure with (divine) crown” (TCL, 3, 375), lamassatu is not a DN and the expression is not an epithet, but describes the particular form of the statuette (a key in the form of a protective deity). See CAD, L, 60 and contrast CAD, A/1, 154, where lammasatu is treated in the tran-scription as proper noun (dLamassat), although there, too, it is translated as a common noun (“a crowned protective goddess”).

11 For an additional case of an in�nitive absolute ending with �i, see Tropper, UG, §73.514d.

12 See above, n. 3, p. 110.13 CR, 187–188, n. 62. As Ugaritic � normally corresponds to Akkadian �, the iden-

ti�cation of Ugaritic kp��with Akkadian kab su is phonetically dif�cult. Del Olmo Lete transcribes the Akkadian verb as kab �/�u, but the spelling kab �u is quite rare and is attested only in the Amarna tablets (see AHw., 415), presumably due to the in�uence of West Semitic kb�.

14 Cf. see below, n. 2, p. 245 and the discussion of [�il ] g�r wyqr (Ep. 9). The seman-

112 epithet 33


of b�l kub/p�i / kul�li / agê in Akkadian divine epithets, moreover, far outweighs the proposed semantic precedent of Hebrew [yqr “�rma-ment” (<[qr “to spread out; to trample, stamp with the feet”), adduced in support of an etymological relationship of kp� with the alleged meaning “�rmament” with Akkadian kab su “to step on, trample, crush,” since there is no such substantive derived from the Akkadian verb nor are any of its extant derivatives ever used with reference to the “�rmament.”15 The proposed derivation of kp� from Akk. kab su is also phonetically problematic, since the uncontested Ugaritic cognate kbs/� “fuller, launderer” (cf. Heb. sbk “to full, wash”) is written with s or �,16 not �, whereas a derivation from the etymologically related Heb. verb vbk “to subdue, subjugate” would be expected to appear as kb� in Ugaritic (cf. Syriac kba� “to tread under foot, to subdue, subjugate, to press, crush”).

The translation of kb� as “earth,”17 based on Akk. kab su, is also problematic. Although the “earth” is indeed said to be “tread upon,” the relevant derivatives of kab su, such as kibsu “path, track” and nakbasu

“step (of staircase),” all refer to speci�c objects that are tread upon, not the earth in general.18 The verb kab su describes an action of a deity solely with reference to treading upon defeated enemies, or the like.19

The relationship between kp� in the present epithet and kp� in KTU2 4.689:6, which refers to equipment of a ship, is unclear.20

tically parallel epithets in lines 1–3 are �il y�b b��trt “the god who sits (enthroned) in �A�tartu” (Ep. 10) // �il �p� bhdr�y “the god who judges (/ rules) in Hidra�yu” (Ep. 13).

15 This fact also clearly rules out the possibility of kp��as interpreted by del Olmo Lete, being an Akkadian loanword from a derivative of kab su. For the Akkadian verb, cf. the ample documentation in CAD, K, 5–11. According to CAD, the derivatives of kab su are as follows: kabistu A “foot (as measure of length)” (CAD, K, 20), kabsu “measured (?)” (CAD, K, 23), kibsu A “tracks, steps; path, way of acting, rite, behavior; deduction, allowance” (CAD, K, 336–339), kibsu B “(a piece of linen fabric)” (CAD, K, 339), kubbusu “downtrodden” (CAD, K, 483), kubussû “regulations governing speci�c legal procedures; regulations concerning the release of private debts” (CAD, K, 489–490), nakbasu A “step (of staircase)” (CAD, N/1, 180), nakbasu B “(a garment)” (CAD, N/1, 181), �ukbusu “ramp” (CAD, �/3, 214).

16 See DULAT, 429.17 See n. 3, p. 110.18 See above, n. 15, p. 113.19 See CAD, K, 7, meaning 2b. Cf. Ebeling, Handerhebung 134, 97: ekd�tiya k�ma

qaqqaru lukabbis “I wil step on those who are insolent toward me as if they were the ground (under my feet)” (CAD, K, 10). The verb occurs in royal epithets with the same meaning; see CAD, K, 10, meaning 5b and ER, 123–124.

20 See the discussion by Pardee, TPM, 103–104 and the bibliography cited therein.

epithet 33 113


EPITHET 34

b�lt mlk “mistress of kingship” Epithet of �nt (1.108; 4.54)

Contexts

1. KTU2 1.108:61

6 w t�t . �nt . g�r<t> . And may �Anatu the powerful drink,b�lt . mlk . The mistress of kingship,b��7lt . drkt . The mistress of dominion,b�lt . �mm . rmm The mistress of the high heavens, 8 [ b��]lt . kp� [The mist]ress of the kp�-headdress.

2. KTU2 4.54:11 mr�lm . d . bt . b�lt . mlk Guards2 of the temple of the mistress of kingship.

There is a scholarly consensus that the epithet is to be rendered as “the mistress of kingship,” or the like, similar to the above translation.3



1 For additional philological notes to this context, see the discussions of the parallel epithets: b�lt drkt (Ep. 32), [b��]lt kp�� (Ep. 33), b�lt �mm rmm (Ep. 35) and �nt g�r<t> (Ep. 88). For the epithet parallelism in this context, see below, n. 2, p. 245.

2 See DULAT, 529 and the bibliography cited therein.3 Virolleaud (1968), 553: “la dame du royaume”; Margulis (1970a), 293: “possessor

of rule”; L’Heureux (1979), 170: “Lady of Kingship”; Ribichini and Xella (1979), 155: “signora della regalità”; Loewenstamm (1980), 326: “Mistress of kingdom”; ARTU, 188: “the Mistress of kingship”; TPM, 82: “la dame de la royauté” (RCU, 194: “Lady of kingship”); Caquot, TO II, 116: “la dame de la royauté”; Dietrich and Loretz, TUAT, II/6, 822: “die Herrin des Königtums”; Walls (1992), 109: “the Mistress of Kingship”; Avishur (1994), 280: “the mistress of kingship”; RTU, 396: “the mistress of kingship”; CR, 187: “the Lady of royalty”; DULAT, 555: “Lady of the kingdom.”


Discussion

The epithet b�lt mlk “mistress of kingship” occurs twice in the Ugaritic corpus and refers to �Anatu, goddess of war, love and fertility. It occurs once in a liturgical text in a series of parallel epithets (context 1) and once in an administrative text in place of the name of the divinity to which it refers (context 2). Occurrences of the latter type are quite rare. As is often noted, in context 1 b�lt mlk “mistress of kingship” occurs in parallel with the semantically equivalent epithet b�lt drkt “mistress of dominion” (Ep. 32).4 Both refer to the authority of �Anatu within the Ugaritic pantheon.5 The present epithet also accords with many epithets in Ugaritic and the cognate languages that refer to the deity as king or queen. See the discussions of �il mlk “ �Ilu the king” (Ep. 11) and mlk(/-n) “(our /) king” (Ep. 75).

4 Virolleaud (1968), 555; Margulis (1970a), 295; Hvidberg-Hansen (1979), I, 95; II, 127, n. 209; Pardee, TPM, 102.

5 For the word-pair mlk “kingship” // drkt “dominion,” see the discussion of b�lt drkt (Ep. 32).

epithet 34 115


EPITHET 35

b�lt �mm rmm “mistress of the high heavens” Epithet of �nt (1.108)

Contexts

1. KTU2 1.108:71

6 w t�t . �nt . g�r<t> . And may �Anatu the powerful drink,b�lt . mlk . The mistress of kingship,b��7lt . drkt . The mistress of dominion,b�lt . �mm . rmm The mistress of the high heavens8 [ b��]lt . kp� [ The mist]ress of the kp�-headdress.

There is a scholarly consensus that the epithet is to be translated as “the mistress of the high heavens,” or the like, similar to the above translation.2



1 For additional philological notes to this context, see the discussions of the parallel epithets: b�lt drkt (Ep. 32), [b��]lt kp� (Ep. 33), b�lt mlk (Ep. 34), b�lt �mm rmm (Ep. 35) and �nt g�r<t> (Ep. 88). For the epithet parallelism in this context, see below, n. 2, p. 245.

2 Virolleaud (1968), 553: “la dame des cieux sublimes”; Margulis (1970a), 293: “mistress of the lofty heavens”; L’Heureux (1979), 170: “Lady of High Heavens”; Ribichini and Xella (1979), 155: “signora dei cieli eccelsi”; Loewenstamm (1980), 326: “the Mistress of high heaven”; ARTU, 188: “the Mistress of the high heaven”; TPM, 82: “la dame des cieux en haut” (RCU, 194: “Lady of the High Heavens”); Caquot, TO II, 116: “la dame des cieux élevés”; Dietrich and Loretz, TUAT, II/6, 822: “die Herrin des hohen Himmels”; Walls (1992), 109: “the Mistress of the High Heavens”; Avishur (1994), 280: “the mistress of the high heavens”; RTU, 396: “the mistress of the high heavens”; CR, 187: “the lady of high heavens”; DULAT, 827: “Lady of the exalted heavens.”


Discussion

The epithet b�lt �mm rmm “mistress of the high heavens” occurs once in the Ugaritic corpus and refers to �Anatu, goddess of war, love and fertility. The epithet occurs in a series of parallel epithets which express �Anatu’s power and authority within the Ugaritic pantheon. If correctly reconstructed, the following lines (8b–9a) relate to �Anatu’s ability to �y precisely in the “high heavens.”3 Parker compares the epithet nbt pt

“mistress of heaven” given to �Anatu in Egypt.4 As is often noted, b�lt drkt // b�lt �mm rmm is re�ected in the names of the goddess Derket� and her daughter Semiramis, worshipped in Syria-Palestine in Late Antiquity.5 Many scholars have also compared �mm rmm with Phoenician �mm rmm “High Heavens,” the name of a district of Sidon.6 Akkadian �amû “heaven” occurs as a component in a number of epithets, such as �ama� �a �amê “Sama� of heaven”7 and a�arid a��ka ��r �am �� “(Adad) of �rst rank among your brothers, bull of heaven.”8

3 For �Anatu’s ability to �y, see Parker (1970), 245; TPM, 104–105 and the bibliog-raphy cited therein. Cf. also KTU2 1.13:11–12.

4 Parker (1970), 245. See also TPM, 103 and the bibliography cited therein (note 127).

5 Virolleaud (1968), 555. See also TPM, 103 and the bibliography cited therein (note 125); Wyatt (1999b), 112; Barstad (1999), 896.

6 KAI 15. See TPM, 103 and the bibliography cited therein (notes 125–126). The locution �mm rmm (without reference to �Anatu) may explain Hebrew �ymr (// �ra “earth”) in Ps. 78:69 as ellipsis for �ymr �ymv* (Loewenstamm [1980], 326; Avishur [1994], 292). Margalit (1970a), 295 compares Prov. 25:3 (�wrl �ymv “the heavens in their height”) and Job 22:12 (�ymv hbg “the heavenly heights”). Cf. the parallelism ˆm �ymvh “from the heavens” // �ymwrmb “on high” (Ps. 148:1) and the semantically similar Akkadian expression �amê ��r�ti “the lofty heavens” (EA 357:8).

7 Studia Mariana 43:3. Cf. Durand (1995), 214–215, 230–232 (courtesy Dr. N. Wasserman).

8 CT 15 4 II 3. For these and additional epithets, see CAD, �/1, 340–341 and AG, 186, 202.

epithet 35 117


EPITHET 36

bt �il bb “the daughter of �Ilu, �bb (Flame)”Epithet of bb (1.3)

Contexts

1. KTU2 1.3:III:461

l m��t . mdd 39 �il ym . I indeed smote2 the beloved of �Ilu, Yammu,l klt . nhr .�il . rbm I indeed annihilated Naharu, the god of the

immense (waters),40 l �i�tbm . tnn .�i�tm . lh I indeed captured the dragon of the two

�ames,41 m��t . b�n . �qltn I smote the twisting (/ twisted) serpent,42 �ly� . d . �b�t . r�a�m The dominant one who has seven heads,43 m��t . mdd �ilm . �ar� I smote the beloved of �Ilu, �Ar�,44 �mt . �gl . �il . �tk I destroyed the calf of �Ilu, �tk,45 m��t . k{.}lbt . �ilm .�i�t I smote the bitch of �Ilu, �I�tu (Fire),46 klt . bt . �il . bb . I annihilated the daughter of �Ilu, �bb

(Flame).

Similar to the above translation, the majority of scholars render the epithet as “the daughter of �Ilu, �bb/Flame,” or the like.3 Others interpret bb as a proper name meaning “�y,” either as the name of the daughter of �Ilu or as part of an epithet of �Ilu himself.” 4

1 For additional philological notes to this text, see the discussions of the parallel epithets: mdd �il ym (Ep. 69); nhr �il rbm (Ep. 80); tnn �i�tm lh (Ep. 104); b�n �qltn (Ep. 43); �ly� d �b�t r�a�m (Ep. 101); mdd �ilm �ar� (Ep. 70); �gl �il �tk (Ep. 86); klbt �ilm �i�t (Ep. 64).

2 For *m��t > m��t “I smote,” see Held (1959) and see below, n. 3, p. 312.3 CML1, 87: “El’s daughter the blazing �ame”; KME, 31: “der Tochter des Il, Dbb”;

MKT, 28: “der �bb (Flamme), der Tochter Els”; TO I, 168: “la �lle divine, Dhabib”; CML2, 50: “Zabib the daughter of El”; AD, 102: “la �glia di El, Dhabib” (n. 17: Lett.: « �amme »); Smith, UNP, 111: “Flame, the Daughter of El”; Pardee, CS I, 252: “�Ilu’s daughter �abibu (Flame)”; Dietrich and Loretz, TUAT III/6, 1143: “die El-Tochter, Flamme”: RTU, 80: “El’s daughter, Flame.”

4 Ginsberg, ANET, 137: “the house of El-Dhubub”; PLM, 79: “the daughter of El-Zebub”; MLC, 185: “la hija de Ilu, Dububu”; ARTU, 12: “Dhubabu, the daughter of Ilu”; DULAT, 285: “the daughter of El, DN.”



Context 1: mdd �il ym // nhr �il rbm // tnn �i�tm lh // b�n �qltn // �ly� d

�b�t r�a�m // mdd �ilm �ar� // �gl �il �tk // klbt �ilm �i�t // bt �il bb.

Discussion

The epithet bt �il bb “the daughter of �Ilu, �bb” occurs once in the Ugaritic corpus and refers to the demonic being �bb (“Flame”).5 The component bt �il “the daughter of �Ilu” corresponds to the masculine bn

�ilm “the son of �Ilu” in the epithet bn �ilm mt “the son of �Ilu, Môtu” (Ep. 27).6 The Akkadian semantic equivalent m rat DN “daughter of DN” usually refers to full-�edged goddesses,7 but m rat Anim “the daughter of Anu” is a well known epithet of the demon Lama�tu.8

5 In this study, no attempt is usually made to determine the meaning of proper names, because they normally do not occur in meaningful contexts. As discussed below, sub klbt �ilm �i�t (Ep. 64), however, the present case is an exception: the parallelism �i�t (<�i�t “�re”) // bb strongly suggests tha bb is cognate with Hebrew bybv “�ame,” which occurs in hendiadys with va “�re” in the phrase wva bybv “the �ame of his �re” ( Job 18:5). See the translations quoted above in see n. 3, p. 118. For the use of to represent /�/, see Sivan, GUL, 22 and the bibliography cited therein; Tropper, UG, 119. Not a few scholars derive bb from Hebrew bwbz “�y” (see the translations quoted in see n. 4, p. 118). For bibliography on both interpretations, see Virolleaud (1937–40), 72; Miller (1965), 258; Fensham (1967), 363; Dahood (1972b), 402; idem (1981), 184–185; Roberts (1972), 119, n. 473; Caquot, TO I, 168, note (n); CML2, 50, n. 11; Baumgarten (1981), 152–153; de Moor (1981–82), 114–115; idem, ARTU, 12, n. 63; RTU, 80, n. 53; Cooper (1981), 363–365 and the bibliography cited therein; DULAT, 285 and the bibligraphy cited therein. Some scholars do not accept either of these interpretations and take bb to be a proper name without context. See Blau (1968), 523–526; Loewenstamm (1978), 102.

6 Cf. also bn �il “the son of �Ilu” (Ep. 26), referring to Ba�lu. TO I, 168 exceptionally interprets �il here as an adjective “divine” (see above, n. 3, p. 118). This meaning of �il is admittedly well attested (see DULAT, 49–50, meaning 1g and, especially, its occurence in the divine epithet ngr �il �il�� “the divine herald, �Ili�u” [ Ep. 79]). Nevertheless, in the parallel epithet, mdd �il ym (Ep. 69), �il can only be interpreted as a DN, i.e., “the beloved of �Ilu, Yammu,” which implies a similar interpretation here.

7 E.g., m ��în “the daughter of Sîn,” i.e., I�tar.8 For the quasi-divinity of Lama�tu, see Wiggermann (2000), 225–227.

epithet 36 119


EPITHET 37

bt �ar “disperser of light”Epithet of pdry (1.3–5; 1.7; 1.24; 1.117)

Contexts

1. KTU2 1.3:I:23–24ytmr . b�l 23 bnth . Ba�lu sees his daughters,y�n . pdry 24 bt . �ar . He eyes Pdry, disperser of light,�apn . �ly 25 b[t . ]rb As well as �allayu, disperser of showers.

2. KTU2 1.3:III:6m�r . l . dd . �al�iyn 6 b�l She sings of the love of Ba�lu the mighty one,yd . pdry . bt . �ar The affection of Pdry, disperser of light,7 �ahbt . �ly . bt . rb . The fondness of �allayu, disperser of showers,dd . �ar�y 8 bt . y�bdr . The love of �Ar�ayu, disperser (/ daughter) of y�bdr.

3. KTU2 1.3:V:41 (= 1.3:IV:50)138 wn . �in . bt [.] l b�l . km . �ilm Ba�lu has no house as (do) the gods,39 �r . k b[n . ]�a�rt . (No) courtyard as (do) the sons of �A�iratu,m�b .�il (No) dwelling (as does) �Ilu,40 m�ll. b[nh . (No) shelter (as do) his sons, m]�b . rbt . �a�rt 41 ym . (No) dwelling (as does) the lady �A�iratu of the sea,m�b . [pdr]y . bt . �ar (No) dwelling (as does) [Pdr]y, disperser of light,42 [m�ll . ] �ly [. bt .] rb (No) shelter (as does) �allayu, [disperser] of showers,m�b 43 [�ar�y . bt . y�bdr] (No) dwelling [(as does) �Ar�ayu, disperser (/ daughter) of y�bdr],m�b [klt knyt] (No) dwelling [(as do) the honored brides].2

1 The translations of contexts 3 and 4 follow the interpretaion of Caquot, TO I, 176–177 and Pardee, CS I, 253, 255, according to which the particle of negation �in, which occurs only in the �rst stich of the context, and the preposition km / k, which occurs only in the �rst two stiches, function throughout the passage. For this phenomenon in both Ugaritic and Biblical Hebrew poetry, see Ginsberg (1946), 47, note to 1. 10.

2 See KTU2, 15, n. 1.


4. KTU2 1.4:I:16 (= 1.4:IV:55)9 [ wn . �in . bt . l b�l ] 10 [km . �ilm . [ Ba�lu has no house as (do) the gods],w ��r] 11 [k bn . ]�a�r[t] [(No) courtyard as (do) the sons] of �A�iratu,12 m[�]b . �il (No) dwelling (as does) �Ilu, m�ll 13 bnh . (No) shelter (as do) his sons,m�b. rbt 14 �a�rt . ym . (No) dwelling (as does) the lady �A�iratu of the sea,m�b 15 klt . knyt (No) dwelling (as do) the honored brides,16 m�b. pdry . b<t> �ar (No) dwelling (as does) Pdry, disperser of light,17 m�ll . �ly .bt . rb (No) shelter (as does) �allayu, disperser of showers,18 m�b . �ar�y . bt . y�bdr (No) dwelling (as does) �Ar�ayu, disperser (/ daughter) of y�bdr.

5. KTU2 1.4:VI:103

10 �al . td[d . pdr]y . bt �ar So that [ Pdr]y, disperser of light, does not sta[rt out],11 [x]h/�i /�[xx . l]y . bt . rb [ �alla]yu, disperser of showers, [. . .].

6. KTU2 1.5:V:1010 �mk . pdry . bt . �ar With you is Pdry, disperser of light,11 �mk . {t}�ly . bt . rb With you is �allayu, disperser of showers.7. KTU2 1.7:23 [reconst.]4

22[t�r l dd �al�iyn b�l ] [She sings of the love of Ba�lu the mighty one],23[ �a]h[ b]t . pdr[y . bt �ar] The fond]ness of Pdr[y, disperser of light],[ yd (?) ly bt rb] [ The affection (?) of �allayu, disperser of showers],[dd ] 24�ar�y bt . y[�bdr] [ The love of ] �Ar�ayu, disperser (/ daughter) of y[�bdr].

8. KTU2 1.24:265

tr� pdry bt[ �ar] Wed Pdry, disperser [of light],27 �aqrbk �abh . b�l Let me introduce you to her father Ba�lu!

3 KTU2 restores td[d.pdr]y in line 10 and reads [x]h/�i /�[xx. l]y in line 11. The present transcription and general translation follows Smith, UNP, 133. Similarly, Pardee, CS I, 261, n. 172. For various proposals for both lines, see Wyatt, RTU, 105 and notes 145–146.

4 Cf. context 2 and RTU, 150.5 The general translation of the context follows Marcus, UNP, 217. Virolleaud

epithet 37 121


9. KTU2 1.117:76

5 [ ]bt . l.y . k �ilm I have [no] house as (do) the gods,6 [ �i]l . m�ll . bnh [ . . . (as does) �I ]lu, (no) shelter (as do) his sons,7 [ p]dry . bt .�ar. [ . . . (as does) P]dry, disperser of light.

10. KTU2 1.117:12 [reconst.]w t�n . pdry 12[bt . �ar ] And Pdry, [disperser of light] responds.

As opposed to the above translation, the component bt is usually rendered as “daughter of,” or the like. There is no consensus as to the translation of �ar. Most scholars propose either “light,” as in the above translation, or “dew, mist,” or the like (often taken as a proper name).7


Context 1: bnth // pdry bt �ar // �ly b[t] rb.

Contexts 2, 7 (reconst.): �al�iyn b�l // pdry bt �ar // �ly bt rb // �ar�y bt

y�bdr.

Context 3: �ilm // bn �a�rt // �il // bnh // rbt �a�rt ym // [pdr]y bt �ar //

�ly [bt] rb // [�ar�y bt y�bdr] // [ klt knyt].8

(1936d), 219 read pdr yb[n(?)] “(Téra�) constr[uira (?)] un pdr,” interpreting pdr as a syn-onym of �r “city” ( p. 220). Ginsberg (1939), 324 restored pdry [bth] “Pdry [ his daugh]ter” and has been followed by many scholars, including Goetze (1941), 363; Herdner, CTA, 103; Caquot, TO I, 393; Gibson, CML2, 129; Wyatt, RTU, 338–339, n. 17. According to Herdner, CTA, 103, n. 10, there is not enough space for the reconstruction b[t �ar]. In such a case, the epithet should be nevertheless restored as an emendation, since it is so typical of the goddess Pdry in poetic texts. Cf. Herrmann (1968), 16.

6 Cf. contexts 3 and 4. See the reconstruction of this passage by Pardee, TPM, 257 (following Herdner) and his discussion on p. 259. For various interpretations of this text, see also Dijkstra (1983), 28 and RTU, 414–415.

7 Ginsberg, ANET, 136: “daughter of Ar” [Ginsberg, ibid., 131, n. 12 explains the epithet as “daughter of Light”]; CML1, 85: “daughter of mist”; KME, 26: “die Tochter der Lichtes”; MKT, 25: “die Tochter der Lichtgöttin (?); TO I, 156: “la lumineuse”; PLM, 76: “girl of light”; CML2, 46: “daughter of mist”; MLC, 180: “hija de la luz”; AD, 97: “�glia della luce”; ARTU, 4: “the girl of the honey-dew”; Smith, UNP, 106: “Daughter of Light”; Marcus, UNP, 217: “daughter of Light”; Pardee, CS I, 250: “daughter of �Aru” [ibid. n. 69: “�Aru = a type of dew”]; RTU, 71: “the daughter of Light”; DULAT, 95: “daughter of light.”

8 For this multi-membered parallelism (in contexts 3 and 4), see Korpel and de Moor (1988), 27–28.

122 epithet 37


Context 4: [�ilm] // [bn] �a�r[t] // �il // bnh // rbt �a�rt ym // klt knyt // pdry b<t> �ar // �ly bt rb // �ar�y bt y�bdr.Contexts 5, 6: pdry bt �ar // )tly bt rb.

Context 9: �ilm // bnh //[ p]dry bt �ar.

Discussion

The epithet bt �ar “disperser of light” occurs twelve times (including two completely reconstructed occurrences) in the Ugaritic corpus and refers to Pdry, daughter of Ba�lu, god of the storm and agricultural fertility, and sister of the goddesses �allayu and �Ar�ayu.9 In a bilingual god list from Ugarit she is identi�ed with ebat, the consort of Te��ub, the Hurrian god of the storm.10

The sequence bt �ar would appear to comprise a construct chain, literally “the daughter of �ar.” The component bt “daughter,” however, should not be understood as an expression of kinship, since there is no independent evidence suggesting that �ar refers to Ba�lu or any other deity.11 Rather, bt implies the possession of or characterization by the attribute �ar.12

9 The goddess Pdry otherwise occurs without the epithet bt �ar “disperser of light” in ritual texts as a recipient of sacri�ces (KTU2 1.39:15; 1.91:7; 1.102:1; 1.109:14,18; 1.139:14; 1.148:6). Virolleaud (1936e), 343, n. 3 discerns the name of this goddess in the Akkadian divine name dpi-id-di-r[i(?)-?], a name of the Mesopotamian goddess I�tar. For the relationship between Pdry, ebat, and I�tar, see further R1A, IV, 326–327. Based on the literal interpretation on klt knyt “honored brides” in context 3 and 4 as the brides of Ba�lu, many scholars claim that Pdry and her sisters are consorts of Ba�lu, not his daughters. Cf. LC, 51, n. 3; GA, 124; Oberman (1948), 30; Gaster (1948), 186–187, n. 9; Løkkegaard (1953), 220–221; Ginsberg, ANET, 136, n. 2; CMHE, 56, n. 49; Hvidberg-Hansen (1979), II, 132, n. 249. Such a literal interpretation of klt knyt “honored brides,” however, is not necessitated by the context and, according to context 1, Pdry and �allayu (and thus presumably �Ar�ayu) are explicitly said to be Ba�lu’s daughters. Cf. KME, 33, n. 2; MKT, 16, note h; CEB, 76–77, n. 7; Astour (1969), 9; TO I, 77–80; Pardee, CS I, 250, n. 69. Albright (1968), 126 proposed that the three goddesses are both Ba�lu’s daughters and his wives, in accordance with Egyptian and Phoenician custom.

The etymology of the divine name pdry is disputed. For various proposals, see TO I, 78, n. 3; Milik (1958), 252–254; and the discussion below. The lack of context makes it impossible to prove any of the proposals. For the suf�x -y, common in feminine personal names, see Sivan, GUL, 74; Tropper, UG, 283; and the bibliography cited therein.

10 See Lambert (1988), 136. For the goddess ebat, see van der Toorn (1999), 391–392 and R1A, IV, 326–329.

11 Contrast MKT, 25; Pardee, CS I, 250, n. 69; RTU, 71.12 Cf. Caquot, et al., TO I, 52. As noted by DULAT, 245, a similar use of bt “daughter”

epithet 37 123


Some scholars relate �ar to Arabic �aryun “honey; moisture; mist, dew.”13 Since �ar is paralleled by rb “showers” in the corresponding epi-thet of �allayu, bt rb “disperser of showers” (Ep. 39), a meaning “mist, dew” would in the present epithet not be inappropriate.14 Nevertheless, it seems methodologically preferable to interpret �ar in accordance with the attested Ugaritic lexicon whenever such an interpretation is semantically appropriate, rather than turning to an etymology from another Semitic language. The present interpretation, therefore, follows the many scholars who understand �ar as “light,” based on the Ugaritic noun �ir (and possibly �ar) “light” and the verb �wr “to shine.”15 Since in the parallel epithet bt rb “lit. daughter of showers” (Ep. 39), rb “showers, drizzle” is surely something that the deity emits or disperses, as be�ts the daughter of the storm god Ba�lu, the present epithet most likely also refers to �ar “light” as something that the deity emits or disperses, hence the translation “disperser of light.”16

Virolleaud tentatively interpreted the element pdr in the name Pdry as a synonym of brq “lightning,” based on the present epithet and the goddess’s relation to Ba�lu, god of the storm (Virolleaud: “le dieu du tonnerre”).17 Ugaritic �ar “light” as a divine attribute, however, cor-responds to Akkadian n�ru “light” and Hebrew rwa “light,” neither of which refers speci�cally to the light of lightning.18 In particular, bt �ar

occurs in KTU2 1.100:1 with reference to �um pl plt “the mother of the stallion, the mare,” who is described as bt �n bt �abn bt �mm w�ar� “the one who is associated with (lit. daughter of) spring(s), the one who is associated with (lit. daughter of ) stone(s), the one who is associated with (lit. daughter of) the heavens and the earth.” For the latter expressions, cf. also Pardee, TPM, 204: “Dans l’expression bt �n bt �abn on peut voir une référence à l’habitat dans la steppe du cheval sauvage ou de l’onagre, comme Young l’a suggéré, et dans l’expression bt �mm w thm une référence à sa parenté céleste, c’est-à-dire à sa qualité de �lle de �ap�u (le soleil voit les deux côtés de l’univers et peut donc jouer le rôle de messager des dieux). . . .” For the equivalent use of Biblical Hebrew ˆb “son” and tb “daughter,” see BDB, 121, meaning 8 and 123, meaning 5, respectively.

13 E.g., Driver, CML1, 135, nn. 7–8; Gibson, CML2, 142, Gray, LC, 39, n. 8; de Moor, SP, 82–83 (cf. the translations quoted above, see n. 7, p. 122).

14 Here it should be noted that even were the proposed Arabic etymology to be accepted, translations of �ar such as “honey-dew” (de Moor, ARTU, 4) must be aban-doned. Arabic �aryun is indeed used with reference to both “honey” and “dew” (see Lis n al-�arab, XIV, 28), but each meaning occurs in distinct contexts and there is no justi�cation for arti�cially combining them into a new and unattested meaning (and then applying it to Ugaritic)!

15 Cf. n. 7, p. 122. For the Ugaritic terms, see DULAT, 94–95.16 Cf. Caquot, TO I, 156: “la lumineuse.”17 Virolleaud (1936e), 343–345. Cf. Ginsberg, ANET, 131, n. 12; UNP, 250.18 Compare kd lb�t b�ir ml�ak �mm “when you will have clothed the celestial messenger

124 epithet 37


semantically corresponds to the Akkadian divine name B�let n�rim, lit. “mistress of light.”19 Arabic n�r “light” is similarly used as an epithet of All�h meaning “(Disperser of ) Light,” again without reference to lightning: �Allahu n�ru s-samaw ti wa-l-�ar�i “Allah is the Light of the Heavens and the Earth.” (Q. 24:35).20

�ar “light” may be attested in texts from Ugarit as a component in personal names.21

with light” (KTU2 1.13:25–26) and �a n�ru lub��i�u “(�arpantu) whose clothing is light” (Racc 135:253). For the correspondence with Hebrew rwa “light,” cf. Ps. 104:2: hf[ hmlck rwa “the One who is wrapped in light like a robe.”

19 YOS 10, 51 iii 22; ibid., 52 iii 22.20 See Gimaret (1988), 149, 272–274, and Lis n al-�arab, Vol. V, 240.21 Sivan (1984), 198; contrast PTU, 219–220, where the PN a-ri-ya is listed under

Hurrian ar- “to give.” Cf. Benz (1972), 274; CAD, N/2, 349.

epithet 37 125


EPITHET 38

bt y�bdr “disperser (/ daughter) of y�bdr” Epithet of �ar�y (1.3; 1.4; 1.7)

Contexts

1. KTU2 1.3:III:8m�r . l . dd . �al�iyn 6 b�l She sings of the love of Ba�lu the

mighty one,yd . pdry . bt . �ar The affection of Pdry, disperser of

light,7 �ahbt . �ly . bt . rb . The fondness of �allayu, disperser of

showers,dd . �ar�y 8 bt . y�bdr . The love of �Ar�ayu, disperser (/ daughter) of y�bdr.

2. KTU2 1.3:IV:52 (= 1.3:V:43) [wn.�in . ] 47 bt [.] l[ b�l . km . �ilm . [ Ba�lu] has [no house as (do) the

gods],w ��r ] 48 k bn [.] �a[�rt . [(No) courtyard] as (do) the sons of

�A�[ iratu], m�b . �il . [(No) dwelling (as does) �Ilu], m�ll] 49 bnh . [(No) shelter] (as do) his sons,m�[ b . rbt .�a�rt . ym] (No) dwelling [(as does) the lady �A�iratu

of the sea],50 m�b . pdr[ y . bt . �ar . (No) dwelling (as does) Pdry, [disperser

of light], m�ll] 51 �ly . bt . r[b . [(No) shelter] (as does) �allayu, dis-

perser of sho[wers],m�b . �ar�y] 52bt . y�bdr [(No) dwelling (as does) �Ar�ayu], dis-

perser (/daughter) of y�bdr,[. m�b . klt] 53 knyt . [(No) dwelling] (as do) the honored

[ brides].

3. KTU2 1.4:I:18 (= 1.4:IV:57)9 [ wn . �in . bt . l b�l ] 10 [km . �ilm . [Ba�lu has no house as (do) the gods],w ��r] 11 [ k bn . ]�a�r[t] [(No) courtyard as (do) the sons] of

�A�iratu,12 m[�]b . �il (No) dwelling (as does) �Ilu,m�ll 13 bnh . (No) shelter (as do) his sons,m�b. rbt 14 �a�rt . ym . (No) dwelling (as does) the lady �A�iratu

of the sea,


m�b 15 klt . knyt (No) dwelling (as do) the honored brides,16 m�b. pdry . b<t> �ar (No) dwelling (as does) Pdry, disperser of light,17 m�ll . �ly .bt . rb (No) shelter (as does) �allayu, disperser of

showers, 18 m�b . �ar�y . bt . y�bdr (No) dwelling (as does) �Ar�ayu, disperser

(/ daughter) of y�bdr.

4. KTU2 1.7:241

22[t�r l dd �al�iyn b�l] [ She sings of the love of Ba�lu the mighty one],23[ �a]h[b]t . pdr[y . bt �ar] [ The fond ]ness of Pdr[y, disperser of light],[yd (?) ly bt rb] [ The affection (?) of �allayu, disperser of showers],[dd] 24�ar�y bt . y[�bdr] [ The love of ] �Ar�ayu, disperser (/ daughter)

of y[�bdr].

There is no consensus as to the translation of the epithet.2


Contexts 1,4 (reconst.): �al�iyn b�l // pdry bt �ar // �ly bt rb // �ar�y bt y�bdr.Context 2: �ilm // bn �a[�rt] // [�il] // bnh // [rbt �a�rt ym] // pdr[y bt �ar] // �ly bt r[b] // [�ar�y] bt y�bdr // [klt] knyt.Context 3: [�ilm] // [bn] �a�r[t] // �il // bnh // rbt �a�rt ym // klt knyt // pdry b<t> �ar // �ly bt rb // �ar�y bt y�bdr.

Discussion

The epithet bt y�bdr “disperser (/ daughter) of y�bdr” occurs six times in the Ugaritic corpus and refers to �Ar�ayu (“Earthy”), daughter of Ba�lu, god of the storm and agricultural fertility, and sister of the goddesses �allayu and Pdry.3 In a bilingual god list from Ugarit she is

1 Cf. context 1 and RTU, 150.2 Ginsberg, ANET, 136: “daughter of Ya�� !�"”; CML1, 89: “daughter of the wide

world”; KME, 29: “der Tochter . . .”; MKT, 26: “der Tochter der J�bdr ”; TO I, 163: “la . . .”; CML2, 48: “daughter of . . .”; PLM, 78: “girl of Y�bdr”; MLC, 183: “hija de la ‘crecida’ ”; AD, 100: “�glia di Yabrudmay”; ARTU, 8: “the girl of the ample �ow-ing”; Smith, UNP, 109: “Daughter of the Wide World”; Pardee, CS I, 251: “daughter of Ya�ibdarru”; Dietrich and Loretz, TUAT III/6, 1140: “des Wasser�uß-Mädchens”; RTU, 77: “daughter of Snatcher-for-ever”; DULAT, 946: “daughter of y..”

3 The goddess �Ar�ayu otherwise occurs without the epithet bt y�bdr “dispenser (/ daughter) of y�bdr” in ritual texts as a recipient of sacri�ces (KTU2 1.106:32; 1.148:7). There is a scholarly consensus that the proper name �Ar�ayu (�ar�y) derives from �ar� “earth.” Despite the fact that it is generally not recommended to propose etymologies

epithet 38 127


identi�ed with Allatum, the Mesopotamian goddess of the underworld (= Ere�kigal).4 It is not clear whether the component bt has the �gura-tive meaning “disperser of,” as in the parallel epithets bt �ar “disperser of light” (Ep. 37) and bt rb “disperser of showers” (Ep. 39),5 or the literal meaning “daughter of ”—hence the translation “disperser (/ daughter) of . . . ” This is due to the fact that the meaning of y�bdr is unknown.6 If y�bdr refers to an attribute of the goddess in the same manner as �ar “light” and rb “showers,” a translation such as “disperser of . . .” would be appropriate.7 Many scholars, however, understand y�bdr as a proper name, which would imply the translation “daughter of Y�bdr.”8 In both cases, the various explanations of y�bdr that have been proposed are based solely on dubious etymologies (without suf�cient contextual evidence or precedents for any of the suggested meanings) and are considered methodologically invalid in the present study. This is especially true of attempts to divide y�bdr into two words, since the sequence of letters is consistently written as a single word in all of its occurrences.9

for proper names due to lack of context, in the case of �ar�y the etymology from �ar� “earth” is relatively transparent and is thus accepted in the present study. For the suf�x -y, common in feminine personal names, see Sivan, GUL, 74; Tropper, UG, 283; and the bibliography cited therein.

4 Nougayrol (1968), 45, 55–56; Pardee RCU, 14–15. Cf. Black and Green (1992), 77.

5 See the discussion of bt �ar (Ep. 37).6 Cf. KMF, 29; TO I, 163.7 Cf. MLC, 183; AD, 100, n. 8; ARTU, 8; Dietrich and Loretz, TUAT III/6, 1140

(quoted above, n. 2, p. 127). DULAT, 946, likewise interprets y�bdr as an attribute of �Ar�ayu, but leaves the word untranslated.

8 E.g., MKT, 26; PLM, 78; Pardee, CS I, 250, n. 69 and 251, n. 84.9 Obermann (1948), 31–32, n. 35 analyzes y�bdr as y�bd + dr “May-he-act (or serve)-con-

tinually)” based on Ugaritic etymologies. Driver, CML1, 165, n. 2, analyzes the word as y�b + dr “wide world, spacious universe” based on Arab. wa�iba “was spacious” + Ug. dr / Arab. dawrun “circuit” or Arab. dârun “house, court, country” (ibid., n. 21). Astour (1969), 12–13 translates y�b + dr as “celui qui s’empare de tout pour toujours,” which he takes as referring to the underworld, based on Arab. wa�aba “prendre tout, s’emparer de toute la chose” and Ug./Heb./Akk. dr “éternité” or “pour toujours, “pour toute l’éternité.” De Moor, SP, 84 likewise analyzes the word as y�b “ampleness” + dr “�owing,” e.i., “ample �owing,” based on Arab. wa��bun “ample” and Arab. darra “to �ow copiously” / Akk. nadarruru “to run its course freely.” Margalit (1980), 47–48 interprets y�bdr as “Rainshower” based on Arab. �abba “pour down” and Akk. dar ru / Arab darra “move, �ow freely (of water).” The latest commentators have adopted one or another of these etymologies. See Smith, UNP, 168, n. 58; Pardee, CS I, 250, n. 69 and 251, n. 84; Dietrich and Loretz, TUAT III/6, 1140; Wyatt, RTU, 77, n. 40.

128 epithet 38


EPITHET 39

bt rb “disperser of showers” Epithet of �ly (1.3; 1.4; 1.5; 1.7)

Contexts

1. KTU2 1.3:I:25ytmr . b�l 23 bnth . Ba�lu sees his daughters,y�n . pdry 24 bt . �ar . He eyes Pdry, disperser of light,�apn . �ly 25 b[t . ]rb As well as �allayu, disperser of showers.

2. KTU2 1.3:III:7m�r . l . dd . �al�iyn 6 b�l She sings of the love of Ba�lu the mighty

one,yd . pdry . bt . �ar The affection of Pdry, disperser of light,7 �ahbt . �ly . bt . rb . The fondness of �allayu, disperser of

showers,dd . �ar�y 8 bt . y�bdr . The love of �Ar�ayu, disperser (/ daughter)

of y��bdr.

3. KTU2 1.3:V:42 (= 1.3:IV:51)138 wn . �in . bt [.] l b�l . km . �ilm Ba�lu has no house as (do) the gods,39 �r . k b[n . ]�a�rt . (No) courtyard as (do) the sons of �A�iratu,m�b .�il (No) dwelling (as does) �Ilu,40 m�ll. b[nh . (No) shelter (as do) his sons, m]�b . rbt . �a�rt 41 ym . (No) dwelling (as does) the lady �A�iratu of

the sea,m�b . [ pdr]y . bt . �ar (No) dwelling (as does) [Pdr]y, disperser of

light,42 [m�ll . ] �ly [. bt .] rb (No) shelter (as does) �allayu, [disperser]

of showers,m�b 43 [�ar�y . bt . y��bdr] (No) dwelling [(as does) �Ar�ayu, disperser

(/ daughter) of y�bdr],m�b [klt knyt] (No) dwelling [(as do) the honored

brides].2

1 The translations of contexts 3 and 4 follow the interpretation of Caquot, TO I, 176–177 and Pardee, CS I, 253, 255. See above, n. 1, p. 120.

2 See KTU2, 15, n. 1.


4. KTU2 1.4:I:17 (= 1.4:IV:56)9 [ wn . �in . bt . l b�l] 10 [ km . �ilm . [ Ba�lu has no house as (do) the

gods],w ��r] 11 [k bn . ]�a�r[t] [(No) courtyard as (do) the sons] of

�A�iratu,12 m[�]b . �il ( No) dwelling (as does) �Ilu,m�ll 13 bnh . ( No) shelter (as do) his sons,m�b. rbt 14 �a�rt . ym . ( No) dwelling (as does) the lady �A�iratu

of the sea, m�b 15 klt . knyt (No) dwelling (as do) the honored brides,16 m�b. pdry . b<t> �ar ( No) dwelling (as does) Pdry, disperser

of light, 17 m�ll . �ly .bt . rb ( No) shelter (as does) �allayu, dis-

perser of showers,18 m�b . �ar�y . bt . y�bdr ( No) dwelling (as does) �Ar�ayu, dis-

perser (/ daughter) of y�bdr.

5. KTU2 1.4:VI:1110 �al . td[d . pdr]y . bt �ar So that [ Pdr]y, disperser of light, does

not sta[rt out],11 [x]h/�i /�[xx . l]y . bt . rb [ �alla]yu, disperser of showers,

[. . .].

6. KTU2 1.5:V:1110 �mk . pdry . bt . �ar With you is Pdry, disperser of light,11 �mk . {t}�ly . bt . rb With you is �allayu, disperser of

showers.

7. KTU2 1.7:23 [reconst.]3

22[t�r l dd �al�iyn b�l ] [She sings of the love of Ba�lu the mighty one],

23[�a]h[b]t . pdr[y . bt �ar] [ The fond]ness of Pdr[ y, disperser of light],

[yd (?) ly bt rb] [ The affection (?) of �allayu, dis-perser of showers],

[dd] 24�ar�y bt . y[�bdr] [ The love of ] �Ar�ayu, disperser (/ daughter) of y[�bdr].

As opposed to the above translation, the epithet is usually rendered as “daughter of showers,” or the like.4

3 Cf. context 2 and RTU, 150.4 Ginsberg, ANET, 136: “daughter of Rabb”; CML1, 85: “daughter of showers”;

KME, 26: “die Tochter des Regens”; MKT, 25: “die Tochter der Regengöttin”; TO I, 156: “la pluvieuse”; PLM, 76: “girl of rain”; CML2, 46: “daughter of showers”; MLC, 180: “hija del orvallo”; AD, 97: “�glia della pioggia”; ARTU, 4: “the girl of

130 epithet 39



Context 1: bnth // pdry bt �ar // �ly b[t] rb.Contexts 2, 7 (reconst.): �al�iyn b�l // pdry bt �ar // �ly bt rb // �ar�y bt

y�bdr.

Context 3: �ilm // bn �a�rt // �il // bnh // rbt �a�rt ym // [pdr]y bt �ar //

�ly [bt] rb // [�ar�y bt y�bdr] // [klt knyt].Context 4: [�ilm] // [bn] �a�r[t] // �il // bnh // rbt �a�rt ym // klt knyt //

pdry b<t> �ar // �ly bt rb // �ar�y bt y�bdr.

Contexts 5, 6: pdry bt �ar // �ly bt rb.

Discussion

The epithet bt rb “disperser of showers” occurs nine times (once entirely reconstructed) in the Ugaritic corpus and refers to �allayu (“Dewy”), daughter of Ba�lu, god of the storm and agricultural fertility, and sister of the goddesses Pdry and �Ar�ayu.5 For the component bt “disperser (lit. daughter),” see the discussion of bt �ar “disperser of light” (Ep. 37). There is a scholarly consensus that rb is to be identi�ed with Ugaritic rbb “drizzle” (= Heb. �ybybr “showers”).6 The epithet bt rb “disperser of showers,” which implies a role of �allayu with respect to the weather, thus accords with her status as daughter of Ba��lu, as the latter assumed overall responsibility for the weather at Ugarit.

the mist”; Smith, UNP, 106: “Daughter of Rain”; Pardee, CS I, 250: “daughter of Rabbu” [ibid. n. 69: “Rabbu = “showers” ”]; Dietrich and Loretz, TUAT III/6, 1136: “Tochter des Tauregens”; RTU, 72: “the daughter of Shower ”; DULAT, 730: “daughter of drizzle.”

5 There is a scholarly consensus that the proper name �allayu (�ly) derives from the �l “dew.” This derivation is especially supported supported by contextual evidence, viz. the fact that the parallel pairs �l “dew” // rbb “shower” and lf “dew” // �ybybr “shower” are attested in Ugaritic and Biblical Hebrew, respectively. For these word pairs, see Dahood (1972a), 189 and Avishur (1984), 363 and the bibliography cited therein. Cf. RTU, 72, n. 13. For the suf�x -y, common in feminine personal names, see Sivan, GUL, 74; Tropper, UG, 283; and the bibliography cited therein. Accord-ing to Knutson (1981), 488, in Biblical Hebrew the (masculine) divine name �l occurs as a theophoric element in the proper name lfyba (2 Sam. 3:4; 1 Chr. 3:3). Cf. the association of Akkadian nal�u “dew” with the daughter(s) of a celestial divinity: nal�i m r t (DUMU.SAL) dAnim l tuma��ar “do not release the dew of the daughter(s) of Anu” (Biggs [1967], 18:7 [courtesy Prof. Cohen] ). For the reading of DUMU.SAL as a plural m r t “daughters,” see Biggs, ibid., ad loc.

6 E.g., CML1, 155; UT 19.2298; Pardee, CS I, 250, n. 69; DULAT, 730.

epithet 39 131


EPITHET 40

btlt(m) “maiden”Epithet of �nt (1.17)Epithet of ��trt (1.92)

Contexts

1. KTU2 1.17:VI:3434 �al . t�rgn . y btltm . Don’t lie to me, O maiden,dm . l �zr 35 �rgk . ��m . For to a hero your lies are base!1

2. KTU2 1.92:2929 [ b]tlt b�l ymdnh . (As for) [the m]aiden, Ba�lu lusts for her,yr�y 30 [n]�mh . dmrn . The valiant one would possess her beauty.2

Most scholars render the epithet as either “maiden,” similar to the above translation, or “virgin,” or the like.3


The epithet does not occur in synonymous parallelism with any other term.

Discussion

The epithet btlt(m) “maiden” occurs with reasonable certainty but twice in the Ugaritic corpus. It occurs once in KTU2 1.17 in the form btltm

1 The translation of �� “base” follows Held (1973), 188–190. For other proposals, see recently Pardee, CS I, 347, n. 45; RTU, 274, n. 113; DULAT, 389.

2 The translation generally follows Dijkstra (1994), 117. Cf. hypy dmjt la “do not desire her beauty” (Prov. 6:25).

3 Ginsberg, ANET, 151: “Maiden”; CML1, 55: “virgin”; KME, 123: “Jungfrau”; MKT, 72: “Jungfrau”; TO I, 432: “Vierge”; PLM, 16: “Virgin”; CML2, 109: “virgin”; MLC, 378: “Virgen”; AD, 201: “Vergine”; ARTU, 239: “Virgin”; Margalit (1989a), 151: “Maiden”; Parker, UNP, 61: “Maid”; Pardee, CS I, 347: “girl”; Dietrich and Loretz, TUAT III/6, 1275: “Jungfrau”; RTU, 274: “Virgin”; DULAT, 250: “Virgin.”


as a vocative referring to �Anatu, goddess of war, love and fertility, and once in KTU2 1.92 in the form btlt, apparently with reference to �A�tartu, the huntress goddess of the steppe.4 As an epithet of �Anatu it is an abbreviation of btlt �nt “the maiden �Anatu” (Ep. 41), the most common epithet of the goddess. The use of btlt “maiden” as an epithet of �A�tartu may possibly re�ect the fact that the goddess was in the process of being assimilated to �Anatu at Ugarit.5 For the meaning of btlt “maiden,” see the discussion of btlt �nt (Ep. 41).

Ugaritic btlt “maiden” is here the semantic equivalent of Akkadian ardatu “maiden.” Note especially the use of the Akkadian term as a divine epithet in the vocative case: i�a�alki ardat “she (I�tar) will ask you (�altu), O maiden!”6

4 The epithet may possibly also occur in KTU2 1.25:7, but the context has been excluded from the present study due to the fragmentary state of the text. Cf. Virol-leaud (1944–45), 22–23; CTA, 104, n. 5; KTU2, 70, n. 1. In general, see DULAT, 194–195.

5 For this process, see Pardee, TPM, 49–50, 210–211, n. 57.6 VAS 10, 214 VI 40.

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EPITHET 41

btlt �nt “the maiden �Anatu”Epithet of �nt

(1.3; 1.4; 1.6; 1.7; 1.10; 1.11; 1.13; 1.15; 1.17–1.19; 1.101)

Contexts

1. KTU2 1.3:II:32–33 (= 1.101:15)tr� . ydh . bt33lt .�nt . The maiden �Anatu washes her hands,�u�b�th . ybmt . l�imm . The (divine) sister-in-law associated with the peoples

(?)1 (washes) her �ngers.

2. KTU2 1.3:III:11 (= 1.7:25)211 w . rgm . l btlt . �nt And say to the maiden �Anatu,12 �ny . l ymmt . l�imm Tell the (divine) sister-in-law associated with the

peoples (?).

3. KTU2 1.3:IV:2121 w t�n . btlt . [�]nt . And the maiden �Anatu responded,t�b 22 y[bmt . ] l�imm The (divine) sis[ter-in-law] associated with the

peoples (?) answered.

4. KTU2 1.3:V:29 (= 1.6:II:14)mh . t�aršn 29 l btlt .�nt What do you desire, O maiden �Anatu?

5. KTU2 1.4:II:14–1512 b nš�i .�nh . w tphn Lifting up her eyes she looked,13 hlk . b�l . �a�{t}rt. �A�iratu indeed saw the approach of Ba�lu,14 k t�n . hlk . btlt 15 �nt. (She saw) the approach of the maiden �Anatu,tdrq . ybmt 16 [ l�imm] . The stride of the (divine) sister-in-law [associated

with the peoples (?)].

6. KTU2 1.4:II:23–24 (cf. context 9)�ik 22m�y .�al�iyn . b�l Why has Ba�lu the mighty one arrived?23�ik . m�yt . b[t]lt 24 �nt Why has the maiden �Anatu arrived?

1 For the translation of this epithet, see the discussion of ybmt (/ ymmt) l�imm (Ep. 60).2 See the note to context 2 of ybmt (/ ymmt) l�imm (Ep. 60).


7. KTU2 1.4:II:3837 �al�iyn . [b�l ] [Ba��lu] the mighty one [. . .],38 btlt . [�nt ] The maiden [�Anatu . . .].

8. KTU2 1.4:III:24 (cf. context 7)23 �a�r . m�y . �al�iyn . b�l Afterwards, Ba�lu the mighty one arrived,24 m�yt . btlt . �nt The maiden �Anatu arrived.

9. KTU2 1.4:III:33 (= 1.3:IV:53; 1.3:V:19, 29; 1.6:IV:21; 1.17:VI:25–26, 53; 1.18:IV:16; 1.19:I:5)

w t�n 33 btlt .�nt . And the maiden �Anatu responded.

10. KTU2 1.4:III:3937 [xxx] .�al�iyn . b�l [. . .] Ba�lu the mighty one,38 [xxx]rbt . �a�rt . ym [. . .] the lady �A�iratu of the sea,39 [xxx]btlt . �nt [. . .] the maiden �Anatu.

11. KTU2 1.4:IV:1817 �amrr . k kbkb . l pnm �Amrr was like a star in front,18 �a�r . btlt . �nt The maiden �Anatu behind.

12. KTU2 1.4:V:2020 šm� . btlt . �nt . The maiden �Anatu rejoiced.

13. KTU2 1.4:V:25 (= 1.18:I:22)25 �q . btlt . �nt . The maiden �Anatu laughs,tš�u 26 gh . w t� She raises her voice and calls forth.

14. KTU2 1.6:III:22–23 [2 x ] (cf. context 34)22 gm . y� . �il . l btlt 23 �nt �Ilu calls out loudly to the maiden �Anatu,šm�. l btlt .�nt Listen, O maiden �Anatu,24 rgm . l nrt .�il<m> . špš Say to the lamp of the god<s>, Šapšu!

15. KTU2 1.6:IV:6 (= 1.18:I:20; 1.18:IV:5)36 ttb�. btlt . �nt The maiden �Anatu departed.7 �idk . l ttn . pnm Then she indeed directed herself,8 �m . nrt . �ilm . špš Towards the lamp of the gods, Šapšu.

16. KTU2 1.7:1313 [bt]lt [. �nt ] [The mai]den [�Anatu . . .]14 k ll��i . [ ] Like a lamb [. . .]

3 In the three parallel contexts, nrt �ilm špš “the lamp of the gods, Šapšu” is replaced by �aqht �zr “the hero �Aqhatu” and y�pn mhr št “Y pn the Sutean warrior,” respectively (for the latter epithet of Y pn, see Ep. 74).

epithet 41 135


17. KTU2 1.10:I:11 [ ]btlt .�nt [. . .] the maiden �Anatu.

18. KTU2 1.10:I:1414 [ btlt . ] �nt [. . . the maiden] �Anatu,15 [ ybmt]. l�imm [ . . . the (divine) sister-in-law] associated with the

peoples (?).

19. KTU2 1.10:II:1010 tš�u knp . btlt . �nt The maiden �Anatu raised (her) wing(s),11 tš�u . knp . w tr . b �p She raised (her) wing(s) and took off (?) in

�ight,4

12 tk .�a� šmk . ml�at r�umm To the midst of Šmk, (the place) full of wild bulls.

20. KTU2 1.10:II:1515 w y�n . btlt . �nt And he saw the maiden �Anatu,16 n�mt . bn . �a�t . b�l The loveliest among the sisters of Ba�lu.

21. KTU2 1.10:II:2121 qrn . db�atk . btlt . �nt Your powerful horns (?), O maiden �Anatu,22 qrn . db�atk . b�l . ymš Your powerful horns (?) may Ba�lu anoint,23 b�l . ymš.hm . b �p May Ba�lu anoint them. . . .5

22. KTU2 1.10:II:2626 w tš�u . �nh . btlt . �nt The maiden �Anatu looked up,27 w tš�u . �nh . w t�n She looked up and saw. . . .

23. KTU2 1.10:II:3534 [ ]�al�iyn . b��[ l ] [. . .] Ba�lu the mighty one,35 [ bt]lt . �nt [.] ph He saw [ . . . the mai]den �Anatu.

24. KTU2 1.10:III:22 �alp . l btlt . �nt A bull for the maiden �Anatu,3 w ypt . l ybmt . l�im[m] And a calf for the (divine) sister-in-law associated

with the peoples (?).

4 For b�p “in �ight,” see GUL, 158 and UG, 488, 494. Cf. the collocation of Hebrew knp “wing” and the verb �wp “to �y” in Deut. 4:17:. . . . �w[t rva pnk rwpx lk tynbt �ymvb “the form of any winged bird that �ies in the sky.” For various interpretations of tr, see TO I, 283; GUL, 148; DULAT, 652, s.v. /n-t-r/ and the bibliography cited therein. The tentative translation “took off ” follows Dijkstra and de Moor (1975), 191 and is based solely on the context.

5 The translation in general follows Parker, UNP, 183–184. Note, however, in spite of the fact that the present context occurs in the same column of the same text as context 19, b�p in the present context is surely to be distinguished (contra Parker) from the homograph in context 19.

136 epithet 41


25. KTU2 1.10:III:99 btlt . p btlt . �n[t] . . . the maiden �Anatu,10 w p . n�mt . �a�t . b[�l] . . . the loveliest of the sisters of Ba��lu.6

26. KTU2 1.11:44 [ bt]lt . �nt [. . . the mai]den �Anatu.

27. KTU2 1.11:77[ bt]lt .�nt [ . . . the mai]den �Anatu,8[ �al�i]yn . b�l [. . .] Ba�lu [the mig]hty one.

28. KTU 2 1.13:19trt� 19 btlt . �nt The maiden �Anatu washes herself.

29. KTU2 1.15:II:2726 ynq . �lb .�a[�]rt Who drinks the milk of �A�iratu,27 m�� . �d . btlt . [�nt] Who suckles at the breasts of the maiden

[�Anatu],7

28 mšnqt [.�ilm] The wet-nurses [of the gods].8

30. KTU2 1.17:VI:19w tn . qštk . �m 19[ btlt .] �n[t .] And give your bow to [the maiden]

�Ana[tu],q��tk . ybmt . l�imm Your arrows to the (divine) sister-in-law associ-

ated with the peoples (?).

31. KTU2 1.18:I:149

w [ xxxxxxx] 13 �aqht Then �Aqhatu [. . .],

6 For an attempt at a more complete translation, see Parker, UNP, 185.7 The reconstruction follows KTU2 and the overwhelming majority of scholars and

is based on the fact that btlt �nt “the maiden �Anatu” is by far the best attested epithet of a goddess in Ugaritic and that btlt + DN “the maiden DN” is attested as an epithet exclusively with reference to �Anatu. There is thus no justi�cation for the reconstruc-tion btlt [rmy] “Virgin [Rahmay],” proposed by Wyatt, RTU, 209–210, n. 150. The partially reconstructed [b]tlt “maiden” (Ep. 40) in KTU2 1.92:29 apparently refers to �A�tartu, who was in the process of being assimilated to �Anatu at Ugarit (cf. Pardee, TPM, 49–50, 210–211, n. 57), but it is not followed by a divine name.

8 For the reconstruction, see, e.g., Ginsberg (1946), 23; CML1, 36–37; CML2, 91; MLC, 304; Greenstein, UNP, 25 and 45, n. 67. A manifestation of Ištar, the Meso-potamian equivalent of �Anatu, is similarly referred to as muš�niqtu ša dB�l “the wet-nurse of B�l” (SAA III, 39:19). Other scholars reconstruct mšnqt [�ilht] “the suckling of [goddesses]” (Wyatt, RTU, 209–210, n. 150) or leave the lacuna blank (e.g., Virolleaud [1942–1943], 142, 147; ARTU, 206, Pardee, CS I, 337; KTU2, ad loc.). Cf. the discus-sion of this context by Walls (1992), 152–154 and the bibliography cited therein.

9 The translation generally follows RTU, 278. For various other proposals, see TO I, 435; Pardee, CS I, 348; Parker, UNP, 63.

epithet 41 137


w ypl�k . bn[ dn�il . xxxx] And let the son of [ Dan�ilu] deliver you,14 w y�rk . b yd . btlt . [�nt. And let him save you from the maiden

[ �Anatu].

32. KTU2 1.18:IV:44 [ bt]lt . �nt . l kl . [xxxxxxxxxx] [ The mai]den �Anatu to all [. . .].

33. KTU2 1.18:IV:12 (cf. context 14)12 šm� . l btlt . �nt Listen, O maiden �Anatu!

34. KTU2 1.19:II:4343 btlt . �nt . k r[ � . npšh] The maiden �Anatu [made his spirit go

out] like wind,44 [[ �i ]]k �i�l . brtlh . His soul like. . . . .10

[ k q r . b �aph [ like smoke from his nose].

Most scholars render the epithet as either “the maiden �Anatu,” similar to the above translation, or “the virgin �Anatu,” or the like.11


Contexts 1, 2, 3, 5, 18, 24, 30: btlt �nt // ybmt (/ ymmt) l�imm.Context 6, 7, 8, 23: �al�iyn b�l // btlt �nt.Contexts 20: btlt �nt // n�mt bn �a�t b�l.

10 Most scholars translate �i�l as “spittle/saliva.” See RTU, 302–303, n. 233; Pardee, CS I, 352; DULAT, 125 and the bibliography cited therein. Other proposals include “sneeze (?)” ( Parker, UNP, 71) and “exhalación” ( MLC, 392). In the present study the word has been left untranslated for the following reasons: (1) The most important internal evidence for the meaning of �i�l is the parallelism r // �i�l // [ q�r] (the recon-struction of the text follows KTU2 and is based on KTU2 1.18:IV:24–26). No precedent has been proposed for the parallelism between “wind” // “smoke” and “spittle” (the same is true for the other proposed interpretations of �i�l mentioned above). (2) The main etymological evidence usually cited in support of the translation “spittle” is Akkadian ušultu ( I ) “Blutader” and ušultu (II) “Schleim, dunner Schlamm” (see AHw, 1443; cf. also CDA, 429). Neither word has a semantic relationship to “spittle” [ušultu (II) “Schleim” refers to the intestines, not the mouth]. The Ugaritic word for “spittle” was most likely r�t (see Ford [2002b], 202). The better attested Akkadian cognate ru�tu “spittle” does not occur in parallelism with words meaning “wind” or “smoke” nor is it found in contexts akin to that of the Ugaritic text. Cf., e.g., CAD, R, 435–437.

11 Ginsberg, ANET, 136: “Maiden Anath”; CML1, 85: “the virgin Anat”; KME, 28: “die Jungfrau Anat”; MKT, 26: “die Jungfrau �Anat”; TO I, 161: “la Vierge �Anat”; PLM, 78: “the Virgin Anath”; CML2, 48: “the virgin Anat”; MLC, 182: “la Virgen �Anatu”; AD, 99: “la Vergine Anat”; ARTU, 7: “the Virgin �Anatu”; Margalit (1989a), 150: “Maiden Anat”; Smith, UNP, 108: “Adolescent Anat”; Parker, UNP, 60: “Anat the Girl”; Pardee, CS I, 251: “Girl �Anatu”; Dietrich and Loretz, TUAT III/6, 1139: “die Jungfrau Anat”; RTU, 75: “Virgin Anat”; DULAT, 250: “Virgin DN.”

138 epithet 41


Contexts 25: btlt �nt // n�mt �a�t b�l.Context 10: �al�iyn b�l // rbt �a�rt ym // btlt �nt.Context 11: �amrr // btlt �nt.Context 27: btlt �nt // �al�iyn b�l.Context 29: �a�rt // btlt [�nt].

Discussion

The epithet btlt �nt “the maiden �Anatu” occurs forty nine times in the Ugaritic corpus and refers to �Anatu, goddess of war, love and fertility. It is by far the most common epithet of a goddess in the Ugaritic texts and among all the divine epithets is surpassed in frequency only by �al�iyn

b�l “Ba�lu the mighty one” (Ep. 15), which occurs seventy-two times.Scholars are divided as to whether the component btlt signi�es

“virgin” or “maiden,” i.e., a young, nubile woman. Scholars who interpret btlt in the present epithet as “virgin” generally �nd it dif�cult to reconcile this epithet with the descriptions of �Anatu’s apparent sexual liaisons with Ba�lu.12 The majority of scholars, however, reject this meaning for btlt in the present epithet,13 although some neverthe-less infelicitously translate “the virgin �Anatu,” or the like.14 Gordon states that the term signi�es “not virginity but the youth, health and desirability of a woman” and points out �Anatu’s ( presumed) sexual activities.15 According to Dijkstra, the epithet refers to the everlasting youth of the goddess.16 The two other epithets of �Anatu that occur in parallel with the present epithet, viz. n�mt (bn) �a�t b�l “the loveliest of (/ among) the sisters of Ba�lu” (Ep. 84) and ybmt l�imm “the (divine)

12 See especially Wyatt (1984), 331.13 Cf. translations such as “Maiden Anath” or “Girl �Anatu,” cited above in 11 p. 138.14 Cf., for example, TO I, 89: “Nous l’avons traduit [btlt—AR] par « Vierge », selon

l’usage, mais le terme n’implique pas que �Anat soit une « virgo intacta ». De Moor, ARTU, 7 likewise renders btlt as “the Virgin,” but explains that “the translation is inac-curate since �Anatu did have some sort of intercourse with her husband Ba�lu.” The basis for the claim by both de Moor, ibid. and Korpel (1990), 322–323 that the term speci�cally “designates a young woman who did not yet bring forth male offspring,” however, remains unclear.

15 Gordon, UT, 377–378; idem, PLM, 126, n. 83. Cf. Hvidberg-Hansen (1979), I, 100; II, 137–138, notes 287 and 288.

16 Dijkstra (1974), 59, n. 5.

epithet 41 139


sister-in-law associated with the peoples (?)” (Ep. 60), do not necessitate her being a virgin.

The extant references to �Anatu’s sexuality in the Ugaritic texts admittedly occur solely in obscure and broken contexts.17 Nevertheless, KTU2 1.11, in particular, contains clear sexual imagery in a context explicitly mentioning �Anatu, and it thus seems most likely that she was not considered a virgin goddess.18 Furthermore, although the meaning “virgin,” or more precisely “a young, nubile woman who has not yet had sexual relations,” is indeed attested for the Biblical Hebrew cognate btwlh and the Akkadian cognate batultu, in both languages this usage is attested primarily in legal contexts, where both hlwtb and batultu function as technical terms. The basic meaning of the Biblical Hebrew and Akkadian terms is “a young, nubile woman (without prejudice to her sexual or marital status).”19 It is surely the latter meaning that is appropriate for btlt in the present epithet irrespective of �Anatu’s physiological

state, since there is no reason to posit that the epithet has legal connota-tions, nor is she portrayed as a victim of sexual assault. In ancient Near

17 For minimalistic interpretation of the evidence which rejects any reference to �Anatu’s sexual activity, see Walls (1992), 112–159. Cf. Parker, UNP, 186.

18 Cf. also KTU2 1.10.19 According to CAD, B, 174, Akkadian batultu “denotes primarily an age group;

only in speci�c contexts such as the cited section of the Assyrian Code and in NB marriage contracts does it assume the connotation ‘virgin’.” Cf. Akkadian bat�lu “young man (virile adolescent)” (CAD, B, 174). For recent discussions of Hebrew hlwtb, see Wenham (1972); Bergman, Ringgren and Tsevat (1977), 338–343 (see the contribution by Tsevat on pp. 340–343); Locher (1986). See also the review of Locher’s study by Gruber (1990) and the discussion by Hallo (1996), 247–250. Note especially the use of hlwtb in conjunction with the phrases T[dy al vyaw “whom no man had known” (Gen. 24:16; cf. the independent use of the same phrase in Gen. 19:8 and the similar phrase vya h[dy al “had never known a man” in Jud. 11:39); çya h[dy al rva rkz bkvml “who had not known a man carnally” ( Jud. 21:12; cf. the independent use of the same phrase in Judg. 21:11); vyal htyh al rva “who has not been (given) to a man” (Lev. 21:3), which indicate that the basic meaning of hlwtb is “young, nubile woman” without sexual connotations. The same meaning is re�ected in Joel 1:8, where a young widowed woman can be a hlwtb. As pointed out to me by Prof. Cohen, the only biblical passages where hlwtb unequivocally signi�es “virgin” are Lev. 21:13 and Ez. 44:22 (which refer respectively to the legally acceptable spouse of the high priest and the lay priests), Deut 22:19 (in the light of Deut. 22:21) and Judg. 19:24 (in the light of Gen. 19:8). The �rst three passages occur in legal contexts; in the fourth the woman is the victim of a sexual assault, where her virginity increases the depravity of the crime. Prof. Cohen further suggests that the obvious semantic connection between nubility and virginity is that in the ancient Near East, women of marriageable age who had not yet wed were expected to possess both qualities in order to be considered preferred prospective brides.

140 epithet 41


Eastern society the unmarried nubile woman was nonetheless normally expected to be chaste,20 but the divine qualities of the Ugaritic gods would appear to transcend this mortal limitation.

The component btlt “young, nubile woman” is semantically paral-leled in Ugaritic by the epithet �lmt “the maiden” (Ep. 91), referring to the goddess Nikkal in the context of her wedding, and in Akkadian by the epithet component (w)ardatum “maiden” in epithets referring to a number of goddesses.21 Note especially ki.sikil dInnin an.na: ardatum dIštar “the maiden Ištar,”22 referring to Ištar, the Mesopotamian equiva-lent of �Anatu.

20 Cf. Deut 22:13–21; Ez. 23:3–8.21 See CAD, A/2, 243; AG, 32.22 SBH p. 98 r. 17–18.

epithet 41 141


EPITHET 42

b�n br “the �eeing (?) serpent” Epithet of ltn (1.5)

Contexts

1. KTU2 1.5:I:1 (= 1.5:I:28)1 k tm�� . ltn . b�n . br� When you smote Ltn, the �eeing (?) serpent,2 tkly . b�n . �qltn Annihilated the twisting (/ twisted) serpent,[[š]] 3 šly� . d . šb�t . r�ašm The dominant one who has seven heads.

There is no consensus as to the meaning of the epithet, but many recent scholars render it as “the �eeing serpent,” or the like, similar to the above translation.1


Context 1: b�n br // b�n �qltn // šly� d šb�t r�ašm.

Discussion

The epithet b�n br “the �eeing (?) serpent” occurs twice in the Ugaritic corpus and refers to the mythological sea-monster Ltn, a “personi�ca-tion” of Yammu, god of the sea.2 The word b�n “serpent” is a poetic

1 CML1, 103: “the slippery serpent”; KME, 56: “die böse Schlange”; MKT, 14: “die verderbenbringende Schlange”; TO I, 239: “le serpent fuyard”; PLM, 104: “the evil serpent”; CML2, 68: “the slippery serpent”; MLC, 213: “la serpiente huidiza”; AD, 131: “il serpente maligno”; ARTU, 69: “the �eeing serpent”; Smith, UNP, 141: “the Fleeing Serpent”; Pardee, CS I, 265: “the �eeing serpent”; Dietrich and Loretz, TUAT III/6, 1174: “die �üchtige Schlange”; RTU, 115: “the wriggling serpent”; DULAT, 237: “the �eeing serpent.”

2 Cf. DULAT, 507, which de�nes ltn as a “mythical monster that collaborates with or personi�es the god Yam.” The component br may also possibly occur independently as an epithet of a snake in a dif�cult and broken context in KTU2 1.82:38: tdrk br “you tread on a �eeing serpent (?).” See de Moor and Spronk (1984), 248; DULAT,


variant of nš “snake”3 and is well attested with reference to natural snakes.4 In the present context it refers to a mythological monster, much like its Akkadian cognate bašmu.5 As is well known, the parallel pair b�n

br // b�n �qltn is the exact semantic equivalent of Biblical Hebrew vjn ˆwtlq[ // jrb vjn (Isa. 27:1), which explicitly refers to ˆtywl “Levia-than,” the Hebrew equivalent of Ltn.6 There is no consensus as to the interpretation of the component br / jrb. A number of scholars have related the term to Eblaite ba-ri-um “evil” and/or Arabic barun “evil,” viz. “the evil serpent.”7 Cf. the frequent use of Akkadian lemnu “evil” with reference to demons.8 Others derive it from Arabic b riun “past (of time),” viz. “the primeval serpent.”9 Gaster proposed “the slant serpent” based on Arabic b riun “an animal which approaches from the left, and is therefore ill-omened.”10 Of all these etymologies, only the last has the virtue of being attested with respect to animals. The present author follows the many scholars who relate br / jrb to Ug. br “fugitive” and Heb. jrb “to �ee.”11 The epithet presumably refers to the quick and sudden movement of the snake, either as it recoils from an attack or swiftly passes by. The Ug./Heb. root br “to �ee” and its interdialectal equivalents, however, are not, to the best of the present author’s knowledge, attested with respect to snakes, and the proposed interpretation must thus be considered tentative.

237 and cf. Ps. 91:13: �rdt ˆtpw ljv l[ “You will tread on lions and vipers” // smrt ˆyntw rypk “You will trample lions and asps.”

3 See Cohen (1991), 76, n. 8. 4 See DULAT, 252. 5 CAD, B, 141–142. Note especially the reference to the creation of the mythological

bašmu in the sea: ina tâmti ibbani mušba[šmu] 1 š�ši b�r� šakin urak[šu] “the ba[šmu]-snake was created in the sea, [its] length is sixty double miles” (KAR 6 II 21–22). It is also listed among the helpers of Ti�mat, goddess of the sea (for references, see CAD, B, 141).

6 See, for example, Albright (1941a), 39–40, n. 5; Gordon (1953), 244; Schoors (1972), 33–36; ARTU, 11, n. 60, p. 69, n. 325; TO I, 168, note (k); Emerton (1982b), 327–328; Cooper (1981), 441–444; Day (1985), 142–143; Smith, UNP, 168, n. 69; RTU, 115, n. 4.

7 E.g., Gordon (1953), 243; Zurro (1980). Cf. KME, 56; PLM, 104; AD, 131 (quoted see above, n. 1, p. 142).

8 For numerous examples, see CAD, L, 120–121, meaning 1b1’. 9 Albright (1941a), 39–40, n. 5; Gray, LC, 30–31, n. 1; Margalit (1976), 177.10 Gaster (1944), 34, 47.11 E.g., van Zijl (1972), 158; de Moor and van der Lugt (1974), 5. Cf. TO I, 239;

MLC, 213; ARTU, 69; Smith, UNP, 141; Pardee, CS I, 265; Dietrich and Loretz, TUAT III/6, 1174; DULAT, 237 (quoted see above, n. 7, p. 14).

epithet 42 143


EPITHET 43

b�n �qltn “the twisting (/ twisted) serpent”Epithet of ltn (1.3; 1.5)

Contexts

1. KTU2 1.3:III:411

l m�št . mdd 39 �il ym . I indeed smote the beloved of �Ilu, Yammu,l klt . nhr .�il . rbm I indeed annihilated Naharu, the god of the

immense (waters),40 l �ištbm . tnn .�ištm . lh I indeed captured the dragon of the two �ames,41 m�št . b�n . �qltn I smote the twisting (/ twisted) serpent,42 šly� . d . šb�t . r�ašm The dominant one who has seven heads,43 m�št . mdd �ilm . �arš I smote the beloved of �Ilu, �Arš,44 �mt . �gl . �il . �tk I destroyed the calf of �Ilu, �tk,45 m�št . k{.}lbt . �ilm .�išt I smote the bitch of �Ilu, �Ištu (Fire),46 klt . bt . �il . bb . I annihilated the daughter of �Ilu, �bb (Flame).

2. KTU2 1.5:I:2 (= 1.5:I:29)1 k tm�� . ltn . b�n . br When you smote Ltn, the �eeing (?) serpent,2 tkly . b�n . �qltn Annihilated the twisting (/ twisted) serpent,[[š]] 3 šly� . d . šb�t . r�ašm The dominant one who has seven heads.

Similar to the above translation, most scholars render the epithet as “the twisting serpent” or “the twisted serpent,” or the like.2

1 For additional philological notes to this text, see the discussions of the parallel epithets: mdd �il ym (Ep. 69); nhr �il rbm (Ep. 80); tnn �ištm lh (Ep. 104); šly� d šb�t r�ašm (Ep. 101); mdd �ilm �arš (Ep. 70); �gl �il �tk (Ep. 86); klbt �ilm �išt (Ep. 64); bt �il bb (Ep. 36).

2 Ginsberg, ANET, 137: “the crooked serpent”; MKT, 28: “die sich ringelnde Schlange”; TO I, 168: “le serpent torueux”; PLM, 79: “the crooked serpent”; MLC, 185: “la Serpiente tortuosa”; AD, 102: “il Serpente tortouso”; ARTU, 11: “the coiling serpent”; Smith, UNP, 111: “the Twisty Serpent”; Pardee, CS I, 252: “the twisting serpent”; Dietrich and Loretz, TUAT III/6, 1143: “die sich windende Schlange”; RTU, 79: “the writhing serpent”; DULAT, 177: “the winding serpent.” Exceptions are: CML1, 87: “the slippery serpent”; KME, 30: “die gewundene Schlange”; CML2, 50: “the wriggling serpent.”



Context 1: mdd �il ym // nhr �il rbm // tnn �ištm lh // b�n �qltn // šly� d

šb�t r�ašm // mdd �ilm �arš // �gl �il �tk // klbt �ilm �išt // bt �il bb.

Context 2: b�n br // b�n �qltn // šly� d šb�t r�ašm.

Discussion

The epithet b�n �qltn “the twisting (/ twisted) serpent” occurs three times in the Ugaritic corpus and refers to the mythological sea-monster Ltn, a “personi�cation” of Yammu, god of the sea.3 The word b�n “serpent” is a poetic variant of nš “snake”4 and is well attested with reference to natural snakes.5 In the present context it refers to a mythological monster, much like its Akkadian cognate bašmu.6 As is well known, the parallel pair b�n br // b�n �qltn is the exact semantic equivalent of Bibli-cal Hebrew ˆwtlq[ vjn // jrb vjn (Isa. 27:1), which explicitly refers to ˆtywl “Leviathan,” the Hebrew equivalent of Ltn.7 The root lq[ “to twist, coil” otherwise occurs in Biblical Hebrew with a concrete sense with reference to roads: twlqlq[ twjra “winding roads” ( Judg. 5:6).8 In the present epithet, it is not clear if �qltn / ˆwtlq[ refers to a posture of the snake, i.e., “twisted, coiled” or to its motion, i.e., “twisting.” The latter translation has been preferred since it accords with the proposed interpretation of the parallel term br / jrb as referring to the motion of the snake, viz. “�eeing” (see Ep. 42). A number of Syrian cylinder seals portray a deity spearing a twisting snake, presumably to be identi-

3 Cf. DULAT, 507, which de�nes ltn as a “mythical monster that collaborates with or personi�es the god Yam.”

4 See Cohen (1991), 76, n. 8.5 See DULAT, 252.6 See above, n. 5, p. 143.7 See above, n. 2, pp. 142–143.8 It also developed an abstract meaning “perverted” with reference to human behav-

ior and legal decisions (Ps. 125:5; Hab. 1:4). Cf. also the same usage with respect to the verbs ltp and vq[ (e.g., Deut. 32:5; Prov. 2:15; 8:8; 22:5). Here it may be added that were it not for the parallel epithetic element br (which seems to be best analyzed as meaning “�eeing, furtive”—see Ep. 42, above), the meaning “perverse” could be added to the two other possible meanings for �qltn accepted here, i.e., “twisting” or “twisted.” Finally, it is not impossible that both elements br and �qltn each have intended parallel secondary meanings: the former meaning secondarily “evil” (see Ep. 42, above), while the latter meaning secondarily “perverse.”

epithet 43 145


�ed with Ba�lu and Ltn / ˆtywl, respectively.9 Cf. the later Syriac �uyq�d�, which is de�ned by the native lexicographers as kur�k� y�t�n�y� �a( y)k

ewy� dm� dr�šep met�awqed napšeh “self turning, like a snake that twists itself when it crawls” (Payne Smith, Thesaurus, 2963).

9 See Lambert (2003).

146 epithet 43


EPITHET 44

gmr hd “the annihilator Haddu”Epithet of b�l (1.2)

Contexts

1. KTU2 1.2:I:46xxx ]šm� . hwt . gmr [.] hd . (. . .) Hear1 the word(s) of the annihilator

Haddu,lwn ym [xxxxxxxx] . . . .2

There is as yet no scholarly consensus with regard to the interpretation of the epithet. As opposed to the above translation, the most common translations are “the avenger Haddu” and “the champion Haddu,” or the like.3


Because of the lacuna, it is not possible to determine the parallelistic structure of the sole context.

Discussion

The epithet gmr hd “the annihilator Haddu” occurs once in the Ugaritic corpus and refers to Haddu, the alternate name of Ba�lu, god of the

1 The translation is based on the reading in KTU2. Cf. recently Wyatt, RTU, 63. Smith, UBC I, 264, 269 and idem, UNP, 102 does not read any of the signs of šm�, but nevertheless translates “[ Hear? ].” Pardee, CS I, 247, too, apparently does not read the word in question, as he translates “[. . .] the word of Haddu the Avenger.”

2 For an attempt to reconstruct and translate this line, see de Moor, ARTU, 34.3 CML1, 81: “the avenger (?) Hadad”; KME, 23: “. . .”; MKT, 50: “Es vergilt Hd ”;

TO I, 133: “Haddou a puni”; PLM, 72: “Gmr-Hadd”; CML2, 43: “the avenger Hadad”; MLC, 173: “el Vengador, Haddu”; ARTU, 34: “Haddu the Champion”; Smith, UNP, 102: “the Annihilator Haddu”; Pardee, CS I, 247: “Haddu the Avenger”; Dietrich and Loretz, TUAT III/6, 1124: “des Kämpfers Hadd”; RTU, 63: “Hadd the Avenger”; DULAT, 301: “the ‘Champion’ DN.”


storm and agricultural fertility.4 A few scholars interpret gmr hd not as an epithet, but as a verbal phrase.5 These scholars, however, do not read (or reconstruct) the imperative [. . .]šm� “hear” at the beginning of the sentence. The reading [. . .]šm� clearly makes such an interpretation unlikely. Furthermore, the analysis as an epithet is preferable in light of the common construct use of hwt “word(s) of ” + divine name/epi-thet in Ugaritic poetry (albeit generally as the “B-expression” to tm “message of ” + divine name/epithet).6 Note especially hwt b��l �ištm[��] “I shall heed (?) the word(s) of Ba�lu” in a dif�cult and broken context (KTU2 1.93:4).7

The exact meaning of gmr is dif�cult to determine because of the fragmentary context in which the epithet occurs. It is often translated as “the avenger,” or the like,8 based on Hebrew gmr (Ps. 7:10; 57:3; 138:8),9 but this purported meaning for the Hebrew term is quite unlikely.10 The present interpretation follows Smith.11 The basic meaning of the root gmr is “to complete, �nish.” In many Semitic languages, roots with this basic meaning tend to develop the meaning “to �nish off, to destroy,”

4 See the recent study of Haddu by Green�eld (1999), 377–382 (esp. p. 378) and the bibliography cited therein. Cf. also Pardee, CS I, 247, n. 42.

5 MKT, 50; TO I, 133 (see above, n. 3, p. 147). 6 Cf. hwt �al�iy qrdm “the word(s) of the mightiest of the heroes” (KTU2 1.3:III:13–14;

1.3:IV:7–8; 1.5:II:10–11; 1.5:II:17–18); hwt ydd bn �il �zr “the word(s) of the beloved of �Ilu, the hero” (KTU2 1.5:I:13–14); hwt l�pn tkk “the word(s) of the sagacious one, your sire” (KTU2 1.6:IV:11).

7 Cf. ARTU, 186; TO II, 39. 8 See above, n. 3, p. 147. 9 For this interpretation, see Dahood (1953), 595–597 and cf. the Ugaritic PN nqmd

“Addu-is-(my)-vengeance.”10 DCH, II, 365 gives this meaning with reference to all three verses. In Ps. 7:10,

however, rmgy can only be understood as a transitive verb “to avenge” when it is revo-calized as a Niphal yqtl-form “may . . . be avenged” or emended to an imperative rmg “avenge,” whereas the interpretation as a 3 m.s. qal yqtl-form “may . . . come to an end” (// ˆnwkt “may you establish”) suits the context (cf. NJPS: “Let the evil of the wicked come to an end, but establish the righteous”). Once this context is eliminated, there is no reason to interpret gmr in Ps. 57:3 and 138:8 as “to avenge,” since each of the latter contexts concerns an appeal for protection against the Psalmist’s enemies rather than a request for vengeance. A derivation of gmr in both Ps. 57:3 and 138:8 from lmg “to deal generously with,” positing an interchange of /l/ and /r/, seems much more likely (note the idiom l[ lmg “to deal generously with,” corresponding to yl[ lmg in Ps. 57:3). Cf. Punic lmg “be gracious to; spare, pardon” (Krahmalkov [2000], 141), likewise occurring with reference to the kind act of a deity vis-à-vis a human being. An interpretation of the epithet as “the recompensor / saviour Haddu,” based on this etymology, however, seems less likely than that proposed in the present study.

11 See above, n. 3, p. 147.

148 epithet 44


as posited here for the present epithet.12 For a Ugaritic precedent, cf. kly (D) “to complete, �nish” > “to �nish off, destroy, annihilate (an enemy),” used with respect to Ba�lu destroying sea monsters (KTU2 1.3:III:46; 1.5:I:2, 28).13

gmr “annihilator” is also attested in texts from Ugarit as a component in personal names.14

12 Cf. Held (1965a), 398–401, who discusses Heb. and Aram. lsj, Heb. and Ug. hlk // kly and Akk. gam ru. Note that since the publication of Held’s article, new occurrences of sl in Ugaritic have come to light which further strengthen Held’s thesis (see DULAT, 373). For a discussion of the importance of these new examples of sl, see Cohen (forthcoming), §II.3.

13 [Cf. the Canaanite divine name/epithet ma-ka-ra in an Egyptian stele from Beth Shean, possibly deriving from kly (D) “to �nish off, destroy, annihilate” (Gray [1962]: “he who consumes”). For this deity, see further Stadelmann [1967], 52–56 and Thompson [1970], esp. pp. 76–77, 180–192. The same word may occur in Phoenician as an epithet of Rašap, viz. ršp (h)mkl “Rašap the annihilator.” For references, see Krahmalkov (2000), 34, 229, 449 and de Vogüé (1875), 325. For other proposed derivations of ma-ka-ra and (h)mkl, see Caquot and Masson (1968), 302–314; Thompson (1970), 76–77, 180–192 and Lipi�ski (1987), 87–99 and the bibliography cited therein.—JNF]

14 See PTU, 128; Sivan (1984), 220. As noted by Smith, UBC I, 313–314, the root gmr often occurs in relation to Haddu in theophoric names, where it clearly has the same meaning as in the present epithet. Cf., especially, ga-mi-rad-du (PTU, 128), quoted by Smith, and gmrhd (DULAT, 301).

epithet 44 149


EPITHET 45

dgy �a�rt “the �sherman of �A�iratu”Epithet of qdš (w) �amrr (1.3)

Contexts

1. KTU2 1.3:VI:10šmšr 10 l dgy . �a�rt . . .,1 O �sherman of �A�iratu,11 m� . l qdš . �amrr Come, O Qdš-�Amrr.

Similar to the above translation, most scholars render the epithet as “�sherman of �A�iratu,” or the like.2


Context 1: dgy �a�rt // qdš . �amrr.

Discussion

The epithet dgy �a�rt “the �sherman of �A�iratu” occurs once in the Ugaritic corpus and refers to Qdš (w) �Amrr.3 It is equivalent to another

1 The parallelism with m� “come!” suggests that šmšr is the imperative of a verbum movendi. Note also the three occurrences of the imperative of another verbum movendi, �br “pass by!,” in line 7–8. The etymology of šmšr, however, remains obscure. For vari-ous proposals, see Ginsberg, ANET, 138; Wiggins (1993), 40, n. 86; Smith, UNP, 119; Pardee, CS I, 255, n. 118; RTU, 89; DULAT, 593.

2 Ginsberg, ANET, 138: “Fisherman of Asherah”; MKT, 31: “dem Fischer der A�rt”; TO I, 178: “pécheur d’A�irat”; PLM, 84: “�sherman of Asherah”; CML2, 54: “�sher-man of ”; AD, 107: “pescatore di Athirat”; ARTU, 19: “Fisherman of Athiratu”; Smith, UNP, 119: “Fisher of Athirat”; Pardee, CS I, 255: “�sherman of �A�iratu”; Dietrich and Loretz, TUAT III/6, 1150: “Fischer der Aschirat”; RTU, 89: “�sherman of Athirat,” A few scholars interpret dgy as a dual or plural form: CML1, 91: “two �shermen of Athirat”; KME, 36: “zwei Fischer der Ascherat”; MLC, 192: “pescador(es) de A�iratu.” Del Olmo Lete and Sanmartín, DULAT, 268, exceptionally translate: “tritons of DN,” explaining dgy as “�sh-shaped being, ‘triton’, title of the divine pair qdš w amrr.”

3 The binary DN qdš �amrr is split across parallel cola as qdš // �amrr in KTU2 1.4:IV:16–17. It otherwise occurs in mythological (KTU2 1.4:IV:2–3, 8, 13) and ritual


epithet of the same deity, dgy rbt �a�rt ym “the �sherman of the lady �A�iratu of the sea” (Ep. 46), since the compound component rbt �a�rt ym “the lady �A�iratu of the sea” is, in fact, Epithet 94 which refers to �A�iratu. The reference to �A�iratu’s “�sherman” is presumably related to her being a goddess of the sea (see the discussion of Epithet 94). The recent attempt by del Olmo Lete and Sanmartín to explain dgy in the present context as “�sh-shaped being, ‘triton’”4 should be rejected, since the regular meaning “�sherman” has an excellent precedent in the use of Akkadian b �iru “�sherman” as an epithet of the god Papulegarra: dPAP.UL.E.GAR.RA b �iru �udu š�lil “O Papulegarra, the �sherman, rejoice and shout!5

(KTU2 1.123:26) texts as qdš w �amrr. For the relationship between this deity and �A�iratu, see Wiggins (1993), 40–42 and, recently, DULAT, 73, 697 and the bibliog-raphy cited therein.

4 See above, n. 2, p. 150.5 JRAS Cent. Supp. pl. 9 vi 31 (courtesy Prof. Cohen). [Cf. also the list of �ve ŠU.A

deities in AN : dA-nu-um, II: 402–412 (Litke [1998], 113). It is interesting to note that Neo-Babylonian texts speak of actual human �shermen (LÚ.ŠU.A.MEŠ = b �ir�) of certain deities, who were charged with supplying their temples with �sh. For example, lúb �ir��meš ša db�lti ša Urukki “the �shermen of the Mistress of Uruk” (BIN 1 30:7–8). For this and additional examples, see CAD, B, 31 (meaning 1a1‘b’).—JNF]

epithet 45 151


EPITHET 46

dgy rbt �a�rt ym“the �sherman of the lady �A�iratu of the sea”

Epithet of qdš (w) �amrr (1.4)

Contexts

1. KTU2 1.4:II:3130 �n . mk�r. �apq[ ym] Look, O expert in the depths [of the sea (?)],1

31 dgy . rbt .�a�r[t . ym] O �sherman of the lady �A�ira[tu of the sea].

2. KTU2 1.4:IV:3–42

w t�n . rbt] 2 �a�r[t . ym . [And the lady] �A�ira[tu of the sea replied:]šm�. l qdš ] 3 w �amr[r . [ Listen, O Qdš] w �Amr[r],l dgy.rbt] 4 �a�rt . ym [O �sherman of the lady] �A�iratu of the

sea.

Similar to the above translation, most scholars render the epithet as “the �sherman of the (/ great) lady �A�iratu of the sea,” or the like.3

1 There is no consensus on the translation of the �rst colon, although the majority of scholars take mk�r to mean “skillful work,” or the like. Few scholars attempt to reconstruct the text. Cf. Ginsberg, ANET, 132: “Look thou, Deft One, yea [ give heed ]”; MLC, 196: “Mira adecuadamente y presta atención” ( presumably reconstructing �ap t[šm��]); AD, 109: “Guarda l’opera d’arte! Io aprirò . . .” “( presumably reconstructing �apt[ . . .]); ARTU, 48: “Look, successful [sic] explorer of the bottom [of the sea]”; Pardee, CS I, 257: “Look at the skillfully wrought thing(s) and [behold! ]”; Dietrich and Loretz, TUAT III/6, 1154: “Schau, Erfolgreicher in den Meer[estiefen]”; DULAT, 545: “See, expert (?) of the source [of the sea].” In my opinion, the most likely reconstruction and translation is: �n.mk�r.�apq[ .ym] “Look, O expert in the depths [of the sea]” (see DULAT and cf. ARTU and Dietrich and Loretz, TUAT III/6). Only this interpreta-tion takes into account the frequent occurrence of parallelism between two divine epithets in the Ugaritic texts. Nevertheless, this reconstruction can only be considered tentative, and the possible divine epithet mk�r.�apq [ ym] “expert in the depths [of the sea]” has thus not been included in the list of Ugaritic divine epithets in the present study (see Introduction, §3.5).

2 Cf. KTU 2, 18, n. 2.3 Ginsberg, ANET, 132: “�sherman of Lady Asherah of the Sea”; MKT, 38:

“Fischer der Herrin, A�rt Â>m”; TO I, 199: “pêcheur de la Dame Athirat Yam”; PLM, 91: “Fisherman of Lady Asherah of the Sea”; CML2, 57: “�sherman of dame Athi-rat of the sea”; MLC, 196: “pescador’ de la Gran Dama, A�iratu del Mar”; AD, 109: “pescatore della Signora Athirat del Mare”; ARTU, 48: “�sherman of Lady Athiratu



Context 1: mk�r �apq [ym] // dgy rbt �a�r[t ym].Context 2: [qdš ] w �amr[r] // [dgy rbt] �a�rt ym.

The parallelism in context 1 is not certain.4

Discussion

The epithet dgy rbt �a�rt ym “the �sherman of the lady �A�iratu of the sea” occurs twice in the Ugaritic corpus and refers to Qdš (w) �Amrr. The identity of the referent is indicated by the parallelism in context 2 (KTU2 1.4:IV:3–4) and con�rmed by the fact that the equivalent epithet, dgy �a�rt “the �sherman of �A�iratu” (Ep. 45), clearly refers to this deity. The compound component rbt �a�rt ym “the lady �A�iratu of the sea” is actually a divine epithet in its own right referring to �A�iratu (Ep. 94). See the discussion ad loc. For the component dgy “�sherman,” see the discussion of dgy �a�rt (Ep. 45).

of the Sea”; Smith, UNP, 123: “Fisher of Lady Athirat of the Sea”; Pardee, CS I, 257: “�sherman of the Great Lady, �A�iratu of the Sea”; Dietrich and Loretz, TUAT III/6, 1154: “Fischer der Dame Aschirat des Meeres”; DULAT, 128: “tritons’ of the Great Lady, DN of the Sea.” A few scholars interpret dgy as a dual form: CML1, 95: “two �shers of dame Athirat of the sea”; KME, 41: “zwei Fischer der Fürstin Ascherat des Meeres.” Wyatt, RTU, 95, exceptionally translates: “�sherman of the Great Lady-who-tramples-Yam” (cf. the discussion of rbt �a�rt ym [Ep. 94]).

4 Cf. the attempts to reconstruct the �rst colon quoted above, n. 7, p. 152, n. 1 p. 152.

epithet 46 153


EPITHET 47

dmrn “the valiant one”Epithet of b�l (1.4; 1.92)

Contexts

1. KTU2 1.4:VII:39�ib . hd[[x]]t . lm . t�š O enemies of Haddu,1 why do you fear,2

39 lm . t�š . n�q . dmrn Why do you fear, O you who wield arms against3 the valiant one?

2. KTU2 1.92:3029 [ b]tlt b�l ymdnh . (As for) [the m]aiden, Ba�lu lusts for her,yr�y 30 [n]�mh . dmrn The valiant one would possess her beauty.4

Most scholars either take dmrn to be a proper name or translate it as “the powerful one,” or the like, similar to the above translation.5


Context 1: hd // dmrn.Context 2: b�l // dmrn.

1 The parallel hd [[x]]t // dmrn clearly indicates that hd[[x]]t is a scribal error for either hd “Haddu” or hdm “Haddu” + enclitic m. Cf., inter alia, Pardee, CS I, 263, n. 189; RTU, 110, n. 158 and the bibliography cited therein.

2 For the verb t�š, cf. RTU, 110, n. 160; Pardee, CS I, 263; DULAT, 412 and the bibliography cited therein. The same verb would seem to occur in the form �a�šn in a broken context in line 32.

3 The translation generally follows Pardee, CS I, 263 (cf. ibid., n. 190).4 The translation generally follows Dijkstra (1994), 117. Cf. hypy dmjt la “do not

lust for her beauty” (Prov. 6:25).5 Ginsberg, ANET, 135: “. . .”; CML1, 101: “our onset”; KME, 52: “. . .”; MKT, 45:

“Dmrn -s”; TO I, 217: “le Vaillant”; PLM, 100: “our defense”; CML2, 65: “Dmrn”; MLC, 209: “el ‘Poderoso’ ”; AD, 119: “el Valente”; ARTU, 63: “the Place of Perdition”; Smith, UNP, 137: “the Warrior”; Pardee, CS I, 263: “Dim�r�nu”; Dietrich and Loretz, TUAT III/6, 1170: “Damran” [n. 127: dmrn « Starker, Krieger ». . . .]; RTU, 110: “the Mighty One”; DULAT, 274: “ ‘the Powerful One, Valiant One’(?).”


Discussion

The epithet dmrn “the valiant one” occurs twice in the Ugaritic corpus and refers to Ba�lu/Haddu, god of the storm and agricultural fertility. The epithet would appear to be a nominalized form deriving from the root mr “to be strong” + the suf�x -n.6 This root is otherwise attested in Ugaritic as a divine attribute in KTU2 1.108:24 (// line 22): �zk mrk

l�ank “your strength, your power, your might.” The �rst two terms of the sequence, �zk mrk “your strength, your power,” are paralleled by Hebrew trmzw yz[ “my strength and (my) might” (Ex. 15:2; Isa. 12:2; Ps. 118:14), which likewise refer to divine attributes. The third term, l�ank “your might,” derives from the root l�y “to be mighty,” which occurs in the primary epithet of Ba�lu, viz. �al�iyn b�l “Ba�lu, the mighty one” (Ep. 15). Both dmrn “the valiant one” and �al�iyn “the mighty one,” moreover, are nominalized forms containing the morpheme -n.7

As is widely recognized, Ugaritic dmrn corresponds to the Greek divine name Zeus Demarous, who, according to Philo of Byblos, was the stepson of Dagon (= Dag�nu; cf. bn dgn “the son of Dag�nu” [ Ep. 28]).8

Derivatives of the root mr are also attested in texts from Ugarit as a component in personal names.9

6 Cf. TO I, note (n). Other proposed etymologies (all unacceptable semantically) include: Arab. damara “to intrude, break in” and dammara “to destroy” (CML1, 154, n. 24: “onset,” understood as a common noun + pron. suf�x “our”; Aistleitner [1965], 79); Arab. damara “to perish” and dam run “perdition” (de Moor, SP, 166–167: “the Place of Perdition,” understood as a name of the Nether World); Arab m ra “move from side to side” (Margalit [1980], 65: “He that side winds”); Ug. mr “to strengthen” (van Zijl [1972], 151: “the strength,” understood as a common noun).

7 For this morpheme, see Sivan, GUL, 73–74; Tropper, UG, 271–273.8 See, inter alia, EUT, 47, n. 95; CML2, 65, n. 10; Cassuto, GA, 59–60; idem (1975),

190–191; Loewenstamm (1980), 394–395; Baumgarten (1981), 195–197, 211; Wyatt (1992), 410–411; Dijkstra (1994), 117; Pardee, CS I, 263, n. 190. For the conclusion suggested by this Greek correspondence, namely that Dag�nu was considered in Ugaritic theology both the step-father of Ba�lu and his half-brother, see especially the study by Pardee mentioned above in this note and see also n. 7, p. 250 the pres-ent study. It seems, however, that this correspondence may be based on later Greek hermeneutical understanding of Canaanite religion and/or more recent versions of Canaanite myth. See especially the work by Baumgarten referred to above in this note and his sober conclusions concerning the historical validity of the traditions related by Philo of Byblos.

9 PTU, 197; DULAT, 288. Cf. Fowler (1988), 186, 287; Benz (1972), 306; Huffmon (1965), 187–188; HALOT, 274, s.v. rmz III.

epithet 47 155

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EPITHET 48

hyn d rš yd(m)

“Hayy�nu, the one of the dexterous hand(s)”Epithet of k�r w �ss (1.1; 1.3; 1.17)

Contexts

1. KTU2 1.3:VI:22–23 (= 1.1:III:4–5 [reconst.])21 w rgm . l k�r 22 w �ss And say to Kô�aru and assu,�ny . l h23yn . d rš . ydm Tell Hayy�nu, the one of the dexterous

hands!

2. KTU2 1.17:V:18–19 (= 1.17:V:24–25)1�db 17�imr . b p�d . Prepare a lamb from the �ock,l npš . k�r 18 w �ss . For the appetite of Kô�aru and assu,l brlt . hyn d 19 rš yd . For the desire of Hayy�nu, the one of the

dexterous hands(/s).

There is no consensus as to the interpretation of this epithet, but most scholars consider hyn a proper name, as in the above translation.2


Contexts 1, 2: k�r w �ss // hyn d rš yd(m).

1 In KTU2 1.17:V:24–25, the corresponding verb in the �rst colon is t�db “she pre-pares” instead of the imperative �db “prepare” in KTU2 1.17:V:17.

2 Ginsberg, ANET, 138: “Hayyin of the Handicrafts”; CML1, 91: “Hayin the handi-craftsman”; KME, 37: “dem Hjn, dem Handwerker”; MKT, 32: “dem « Gescheiten », der gleich geschickt ist mit beiden Händen”; TO I, 178: “Hayin aux mains habiles”; PLM, 84: “the Skilled of Handicraft”; CML2, 55: “Heyan, skilled worker by hand”; MLC, 192: “Hayy nu, el artesano ambidiestro”; AD, 107: “Hayin, l’abile di mani”; ARTU, 19: “the Skilful, the Craftsman”; Margalit (1989a), 148: “Hyn, the artisan”; Smith, UNP, 119: “the Skilled Craftsman”; Pardee, CS I, 255: “Hayyinu the handi-crafter”; Dietrich and Loretz, TUAT III/6, 1150: “dem Künstler mit dem werkenden Händen”; RTU, 90: “Hayin, who is the ambidextrous craftsman”; DULAT, 350: “DN the ambidextrous craftsman.”


Discussion

The epithet hyn d rš yd(m) “Hayy�nu, the one of the dexterous hand(s) [ lit. Hayy�nu, the one who is dexterous with respect to the hand(s)]” occurs four times in the Ugaritic corpus and refers to Kô�aru wa assu, the god of wisdom and craftsmanship. The epithet is semantically equivalent to rš “the dexterous one” (Ep. 56), which similarly refers to Kô�aru. Many scholars interpret hyn as an alternate name of Kô�aru wa assu, as in the present study.3 The adjective rš “dexterous” is undoubtedly cognate with the Biblical Hebrew noun vrj “artisan, craftsman.” Cf. such locutions as �yvrj dyb hkalm lkl “for all the work—into the hand of the craftsmen” (1Chr. 29:5) and vrj ydy hc[m “the product of the hands of the craftsman” (Deut. 27:15; Jer. 10:3).4 The alternating use of dy “hand” / ydy “the hands of ” in these passages provides a precedent for the use of yd “hand” / ydm “hands” in the Uga-ritic epithet and clearly shows that yd(m) “hand(s)” indicates the general means by which the work was accomplished (i.e., handiwork), not the fact that Hayy�nu was speci�cally capable of utilizing both hands. There is thus no basis for translations such as “the ambidextrous craftsman.”5 This is all the more true in light of the singular form yd in context 2.6

3 The interpretation of hyn as a proper name seems preferable because it replaces the divine name k�r in the parallelism hyn // �ss (KTU2 1.4:I:23–24) and is not otherwise documented as a common noun in the Ugaritic lexicon. The epithet pattern DN + attribute, moreover, is known from a number of epithets, such as �ilš ngr bt b�l “�Ilišu, the herald of the house of Ba�lu” (Ep. 16) and špš rbt “Šapšu the lady” (Ep. 103). Some scholars analyze hyn as the Hurrian form of the divine name Ea based on the trilingual vocabulary RS 20.123+, IV:32: da-a : e-ia-an: ku-šar-ru (Ug. V, 248:32). See especially Lipi�ski (1988). The phonological dif�culty presented by the alphabetic Hurrian ritual text KTU2 1.125:11, where the divine name Ea is written �iy (// �zz “assu” ), is not insurmountable, but recommends caution. For the interchange of initial h and � within Ugaritic, see Greenstein (1973). Scholars who interpret hyn as a common noun usu-ally translate it as “the skilful,” or the like (see above, n. 2, p. 156), based on Arabic hayyinun “easy” / Aramaic anwh “ability, strength” (cf. the discussion by Smith, UBC I, 171–172; Pardee, CS I, 244, n. 22). The present epithet parallels the compound divine name k�r w �ss. No attempt is usually made in this study to determine the meaning of proper names, but in the present case the meanings of both k�r “skilled one” and �ss “wise one” are transparent (see, for example, Smith, ibid., 171 and notes 105–106). In light of the meaning of these names and the component d rš yd(m) “the one of the dexterous hand(s),” the Aramaic etymology is surely conceivable, whether hyn be understood as a proper name (distinct from Ea) or a common noun.

4 See already Rin and Rin (1996), 164.5 See the examples quoted in see above, n. 2, p. 156.6 Theoretically, in context 1, the term ydm could also be a singular form with an

enclitic m.

epithet 48 157


Ea, the Mesopotamian equivalent of Kô�aru, is similarly referred to as m�dû nik[l ]ti “who is expert in skillful works.”7 The Ugaritic epithet may possibly parallel the Arabic divine epithet �al�mun “Omniscient,” with respect to which Gimaret writes: “Qu’un sujet « savant » se recon-naisse à sa capacité de produire des actes habiles est devenu, certes, un principe largement admis par les théologiens dans leur ensemble, et qui leur sert précisément à démontrer que Dieu est savant . . . Il s’agi . . . d’un type particulier de savoir, le savoir opératoire . . . les exemples tradition-nels étant l’écriture (kit ba) et l’orfèvrerie (�iy �a).”8

7 3R 7 I 2. Cf. the related divine epithets apkal nikl ti “(Marduk / Nabû) the expert in skillful works” (Bauer Asb. 2 76 / 1R 35 No. 2:3) and b�l nikl ti “(Muduggasâ [= Nabû]) the (divine) patron of skillful works” (AfO 18, 386:22).

8 Gimaret (1988), 254–255.

158 epithet 48


1 The translation “became angry” is based solely on the general context and on the use of the verb �nš (G) in other Ugaritic texts. No acceptable etymological evidence for this interpretation has yet to be provided. The proposed etymology based on Akkadian en�šu “to be weak” posits an unprecedented semantic development of “to be weak, sick” > “to be sick (from anger)” > “to be angry.” See most recently DULAT, 83 and the bibliography cited therein.

2 If the translation followed here is correct, mlk nhr “king Naharu” is a new epithet. Nevertheless, due to the uncertainty stemming from the fragmentary state of the text, it has not been treated in the present study. See Introduction §3.5 and cf. mlk / mlkn “the king” / “our king” (Ep. 75).

3 The fragmentary state of the text makes translation dif�cult. Nevertheless, there would seem to be no foundation to the claim by Wyatt, RTU, 154, n. 10 that the mean-ing of �lm “youth” here “needs to be adjusted to the context” and translated “heir.” As Wyatt himself notes, the little context that remains also contains the word ��r “young ( person),” which clearly belongs to the same semantic �eld as �lm “youth.”

4 Ginsberg, ANET, 130: “Prince Baal”; CML1, 81: “prince Baal”; KME, 23: “der Fürst Baal”; MKT, 50: “der Fürst Baal”; TO I, 132: “le Prince Ba�al”; PLM, 71: “Prince Baal”; CML2, 42: “prince Baal”; MLC, 172: “el Príncipe Ba�lu”; AD, 85: “il Principe Baal”; ARTU, 33: “his Highness Ba�lu”; Smith, UNP, 101: “Prince Baal”; Pardee, CS, I, 246: “Prince Ba�lu”; Dietrich and Loretz, TUAT III/6, 1123: “der Fürst Baal”; RTU, 62: “Prince Baal.” DULAT, 998 translates zbl as a divine title meaning “prince.”

EPITHET 49

zbl b�l “prince Ba�lu”Epithet of b�l (1.2; 1.9)

Contexts

1. KTU2 1.2:I:38 (= 1.2:I:43)�ap . �anš . zbl . b�l Then prince Ba�lu became angry.1

2. KTU2 1.2:IV:8l rgmt 8 lk . l zbl . b�l . I have indeed said to you, O prince Ba�lu,�nt . l rkb . �rpt . I have told (you), O rider of the clouds.

3. KTU2 1.9:1716 mlk . nhr �ibrx[ ] King Naharu . . .2

17 zbl b�l . �lm . [ ] Prince Ba�lu, the youth . . .3

There is a scholarly consensus that the epithet is to be rendered as “prince Ba�lu,” or the like, similar to the above translation.4


5 For this parallelism, see Meier (1986), 248. 6 In addition to the bibliography cited above, n. 4, p. 159, see also Albright (1936),

17; Held (1968), 90–96 (esp. 91–92); van Zijl (1972), 38, 340; Jacobs (1977), 2; Astour (1975), 284; Zadok (1978), 176; Loewenstamm (1980), 349; Knutson (1981), 499; Sperling (1982), 8; Bordreuil (1988), 94; Limet (1988), 36.

7 Kapelrud (1952), 60–61; van Zijl (1972), 340. Cf. also TO I, 73. 8 See Component LII. 9 Cf. Virolleaud (1968), 561; Dijkstra (1983), 31, n. 39; TPM, 162–63; RTU, 426,

n. 5.10 See the discussions by Herrmann (1999d), 154–155 and Day (2000), 77–81 and

the bibliography cited in these studies. As discussed by Herrmann and Day, bwbz l[b “Ba�al of the �y” (2Kgs. 1:2ff.) of the MT is likely an intentional “scribal emendation” of an original lwbz l[b *“Ba�al the prince.”

11 As noted by Loretz (1974), 478, n. 1, Hebrew lbz tyb “a princely temple” is to be compared with Ugaritic k� zblkm “your princely thrones” (KTU2 1.2:I:25, 27–28), where zbl likewise quali�es a word referring to an object destined for divine use. [Similarly, Akkadian rubûtu “rulership” (< rubû “prince”) quali�es objects destined for


Context 2: zbl b�l // rkb �rpt.5

Discussion

The epithet zbl b�l “prince Ba��lu” occurs four times in the Ugaritic corpus and refers to Ba�lu, god of the storm and agricultural fertility.6 Some scholars interpret zbl b�l as a shortened form of zbl b�l �ar� (Ep. 50), which also refers to Ba�lu (see below).7 The word zbl “prince” like-wise occurs as a component in epithets referring to Yammu, Yari�u, Rašpu, and Y�pn.8 It also likely occurs as a divine epithet in KTU2 1.133:19, where zbl is found in collocation with the divine epithets bn

�ilm m[t] (lines 15–16) [ Ep. 27] and ydd �il �zr ( lines 16–17) [Ep. 62], both referring to Môtu.9 The identi�cation of the referent, however, is uncertain, and zbl in the latter text has therefore been classi�ed as an Unidenti�ed Epithet.

The epithet zbl b�l “prince Ba�lu” is likely re�ected in the name of the Philistine deity �� in the version of Symmachus to 2Kgs. 1:2ff. and in the name of the demon �� in the New Testa-ment (Matt. 10:25; 12:24,27; Mark 3:22; Luke 11:15,18–19).10 The Biblical Hebrew cognate lbz does not directly serve as an epithet of YHWH, but does occur in the expression lbz tyb “a princely temple” (1Kgs. 8:13 // 2Chr. 6:2), referring to the temple in Jerusalem.11 The

160 epithet 49


divine use, including temples (Emeslam šubat rubûtišu “Emeslam, his [Nergal’s] princely dwelling” [Streck Asb. 266 iii 14]) and thrones ( parak rubûti “a princely throne [for Marduk]” [ En. el. IV, 1]).—JNF ].

12 Cagni Erra I 190.13 Borger Esarh. 82 r. 11.14 For additional examples of rubû “prince, ruler” as a divine epithet or a compo-

nent thereof, see CAD, R, 399 and AG, 170–171. Note also the parallel use of rubûtu “princess” in epithets of goddesses (see CAD, R, 401 and AG, 171–172).

15 PTU, 183. Cf. Bronner (1968), 10–11; Benz (1972), 304; Zadok (1978), 176; Knutson (1981), 499; Gordon (1988a), 155.

Akkadian interdialectal equivalent rubû “prince, ruler” also occurs as a divine epithet. Note especially such cases as rubû dMarduk “prince/ruler Marduk”12 and rubû Nudimmud “prince/ruler Nudimmud (Ea),”13 where rubû precedes the divine name, as in the Ugaritic epithet.14

zbl “prince” is also attested in texts from Ugarit as a component in personal names.15

epithet 49 161


1 For the translation of �bd // s�id, see above, n. 4, p. 54.2 See the note to this context n. 8, p. 57 s.v. �al�iyn b�l (Ep. 15).3 In 1.6:III:21 each stich begins with k “for” and in 1.6:III:3 each stich begins with

w hm “and if ” instead of w�id� k // k “that I may know that // that.”4 Ginsberg, ANET, 135: “the Prince, Lord of Earth”; CML1, 83: “the prince lord

of earth”; KME, 26: “den Fürsten, den Herrn der Erde”; MKT, 24: “dem Fürsten (zbl), dem Herrn der Erde”; TO I, 153: “le Prince, Seigneur de la Terre”; PLM, 76: “the Prince, Lord of Earth”; CML2, 46: “the prince lord of earth”; MLC, 179: “el Príncipe, Señor de la tierra”; AD, 97: “del Principe, Signore della terra”; ARTU, 2: “his Highness, the Lord of earth”; Smith, UNP, 106: “the Prince, Lord of the Earth”; Pardee, CS I, 250: “the Prince, master of the earth”; Dietrich and Loretz, TUAT III/6, 1135: “dem Fürsten, dem Herrn der Erde”; RTU, 70: “the Prince, Lord of Earth”; DULAT, 998: “prince, Lord of the earth.”

EPITHET 50

zbl b�l �ar� “the prince, lord of the earth”Epithet of b�l (1.3; 1.5; 1.6)

Contexts

1. KTU2 1.3:I:3�bd . �al�i[yn] 3 b�l He served Ba�lu the mighty one,s�id . zbl . b�l 4�ar� He waited upon1 the prince, lord of the earth.

2. KTU2 1.5:VI:10 (= 1.6:I:42; 1.6:III:1 [reconstructed]2)mt . �al�iyn . b�l Ba�lu the mighty one has died,10�lq . zbl . b�l . �ar� The prince, lord of the earth, has perished.

3. KTU2 1.6:III:9 (= 1.6:III:3; 1.6:III:21)38w �id�. k y . �al�iyn . b�l Then I may know that Ba�lu the mighty one is alive,9k �i� . zbl . b�l . �ar� That the prince, lord of the earth, exists.

4. KTU2 1.6:IV:5 (= 1.6:IV:16)4 �iy .�al�iyn . b�l Where is Ba�lu the mighty one?5 �iy . zbl . b�l . �ar� Where is the prince, the lord of the earth?

Similar to the above translation, most scholars render the epithet as “the Prince, Lord of Earth,” or the like.4



Contexts 1–4: �al�iyn b�l // zbl b�l �ar�.5

Discussion

The epithet zbl b�l �ar� “the prince, lord of the earth” occurs nine times in the Ugaritic corpus and refers to Ba�lu, god of the storm and agri-cultural fertility. In effect, it is composed of two independent epithets: zbl “prince” and b�l �ar� “lord of the earth.”6 For a discussion of zbl “prince,” see zbl b�l (Ep. 49), above. The second epithet, b�l �ar� “lord of the earth,” is not otherwise attested, but is semantically paralleled by the Ugaritic divine epithet b�lt šmm rmm “lady of the high heavens.”

As is indicated by the above cited semantic parallels, the component b�l functions here as the common noun “lord, master.”7 In addition to the present epithet, it otherwise occurs with this sense as a component of divine epithets b�lkm “your master” (Ep. 31), referring Yammu, and b�l gml “possessor of the gamlu-staff ” (Ep. 30), referring to Hll.8 Dietrich and Loretz interpret �ar� in this epithet as referring to the underworld.9 Their interpretation is based on the interpretation of rp�u mlk �lm (KTU2 1.108:1) as referring to Ba�lu in his role as lord of the dei�ed dead and the claim that all nine occurrences of the epithet are found in texts which tell of Ba�lu’s death and resurrection. In the present study, however, rp�u mlk �lm “the hero, the eternal king” (Ep. 98) is interpreted as an epithet of the god Milku (see the discussion ad loc.). Furthermore, although the meaning “underworld” for Ugaritic �ar� is well established,10

5 For this parallelism, see de Moor (1978), 124; Margalit (1980), 163–70. 6 See Wyatt (1992), 416. Cf. the similar use of �r “the bull” as an independent epithet

(Ep. 107) and as a component in compound epithets (Epithets 108–112). 7 Contrast Smith, UNP, 166, n. 32, who alternatively suggests that b�l here may

function as a proper name, i.e., “Prince Baal of the Earth,” for which he compares �a�rt ym “�Athirat of the Sea” (see Ep. 94). Cf. the discussion of zbl b�l “prince Ba�lu” (Ep. 49).

8 Cf. Oldenburg, CEB, 58 (Oldenburg identi�es b�l gml as an epithet of Yari�u, not Hll).

9 Dietrich and Loretz (1980c), 392. See also Del Olmo Lete and Sanmartín, DULAT, 107; Herrmann (1999a), 135–136.

10 See Albright (1941b), 16, n. 24; Holladay (1969), 123–124; Stadelmann (1970), 126–127, 165–176; Brekelmans (1966), 307; Vattioni (1965), 146; DULAT, 107. For this meaning for Biblical Hebrew �ra, see the comprehensive discussion by Tromp (1969), 23–46. For Akkadian er�etu “the nether world,” see CAD, E, 310–11, meaning 2.

epithet 50 163


in the present epithet �ar� undoubtedly refers to the entire world: land, sea, and underworld. Although eight of the nine occurrences of the epithet do occur in KTU2 1.5–1.6, which tells of Ba�lu’s victory over Môtu, lord of the underworld, Ba�lu’s victory reaf�rms his role as acting king of the Ugaritic pantheon and his rule over the entire world, not just the underworld. Moreover, in KTU2 1.3, where Ba�lu is likewise referred to by this epithet (I:3), there is no mention of the death and resurrection of Ba�lu. On the contrary, the text relates Ba�lu’s request for a palace (V:35–43) in the same manner as other deities who have no relation to the underworld. The component b�l �ar� thus most likely parallels the Akkadian divine epithet dEnlil b�l šamê u er�etim “Enlil, lord of the heavens and the earth,”11 where the parallel šamû “heaven” // er�etu “earth” clearly indicates that er�etu “earth” (= Ug. �ar� “earth”) is not limited to the underworld. Cf. also the Arabic divine epithet rabbu s-samaw ti wa-l-�ar�i wa-m baynahum “(The) Lord of the heavens and the earth and all between them” (Q. 37:5; 38:66). For the use of Akkadian rubû “prince, ruler” in divine epithets, see the discussion of zbl b�l (Ep. 49), above.12

11 CH i, 5. For additional Akkadian examples, see AG, 54 and CAD, E, 310. Gordon (1987), 20 compares b�l ar� with the Sumerian divine name den.ki (lit. “Lord Earth”).

12 [ The entire Ugaritic epithet parallels Akkadian rubû b�l gimri “prince, master of the universe,” which occurs in a chain of epithets referring to Enlil (Hinke Kudurru i 2 [CAD, R, 399]).—JNF ]

164 epithet 50


EPITHET 51

zbl ym “prince Yammu”Epithet of ym (1.2)

Contexts

1. KTU2 1.2:III:8xx t]bn . bht zbl ym [. . . you] will build a house for prince Yammu,9 [t(?)rm]m . hk[l . l �p ] . nhr [You will ere]ct1 a palace [for judge (/ ruler)] Naharu.

2. KTU2 1.2:III:16 (= 1.2:III:21)l pn . zbl . ym Before prince Yammu,l pn [. �]p� [.] nhr Before judge (/ ruler) Naharu.

3. KTU2 1.2:III:21b [bt] 21[zbl . ] ym . In [the house of prince] Yammu,b hkl . �p� . nh[r] In the palace of judge (/ ruler) Naharu.

4. KTU2 1.2:III:23 ] zbl . ym . Prince Yammu [speaks],2

y�[�b ]�p� . nhr Judge (/ ruler) Naharu re[plies].

5. KTU2 1.2:IV:7w ttn . gh . y�r She (?) spoke out . . .3

7 tt . ks�i . zbl . ym Beneath the throne of prince Yammu.

1 Following CTA 2, III:9: [t(?)rm]m (cf. KTU2, p. 8, n. 8). This restoration has recently been accepted by Smith, UNP, 95, who reads [t(?)r]mm “[May you er]ect,” and, accord-ing to his translation, Pardee, CS I, 247. Wyatt, RTU, 53 translates as an imperative: “[constr]uct.”

2 The translation is based on Pardee, CS I, 248, who presumably reads [ yrgm].3 The interpretation of this line is dif�cult. See the discussion by Smith, UBC I,

334–336 and the proposed translations by Smith, ibid., 322; Pardee, CS I, 248 and

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166 epithet 51

6. KTU2 1.2:IV:14 (= 1.2:IV:16)4hlm . ktp . zbl . ym Strike the shoulder of prince Yammu,bn ydm 15[�p]� nhr . The back (lit. between the hands) of [ jud]ge (/ ruler) Naharu!

7. KTU2 1.2:IV:22 (= 1.2:IV:24–25)5hlm . qdq22d . zbl ym . Strike the head of prince Yammu,bn .�nm . �p� . nhr . The forehead (lit. between the eyes) of judge (/ ruler) Naharu!

8. KTU2 1.2:IV:29k �byn . zb[l . ym . For prince [Yammu] is our captive,k] �byn . �p� . nhr [For] judge (/ ruler) Naharu is our captive!

Similar to the above translation, almost all scholars render the epithet as “prince Yammu,” or the like.6


Contexts 1–4, 6–8: zbl ym // �p� nhr.

n. 54; RTU, 65 and nn. 134–135. For various proposals to understand the unknown verbal form y�r (based mainly on etymology, since the aforementioned single context does not include parallelistic structure), see DULAT, 323 (sub/�-r/).

4 The two parallel contexts differ only with respect to the form of the verb hlm (imper-ative “strike” vs. yqtl “it struck”). For the translation of Ugaritic bn ydm as “back” (rather than “chest”), as demonstrated by the semantic comparison with Biblical Hebrew ˆyb wy[wrz (according to the wider context of 2 Kgs 9:23–24), see Ginsberg, ANET, 131, n. 9; Marcus (1978), 111–117; Cohen (1989), 10, n. 8.

5 The two parallel contexts differ only with respect to the form of the verb hlm (imperative “strike” vs. yqtl “it struck”).

6 Ginsberg, ANET, 130: “Prince Yamm”; CML1, 77: “prince Yam”; KME, 19: “den Fürsten Jam”; MKT, 47: “des Fürsten Jm”; TO I, 122: “le prince Yam”; PLM, 68: “Prince Yamm”; CML2, 37: “Prince Yam”; MLC, 167: “el príncipe Yammu”; AD, 81: “al Principe Yam”; Smith, UNP, 95: “Prince Yamm”; Pardee, CS I, 247: “Prince Yammu”; Dietrich and Loretz, TUAT III/6, 1126: “Fürst Yamm”; RTU, 52: “Prince Yam”; DULAT, 966: “Prince DN.” Cf. Albright (1936), 20: “exalted one, Sea”; ARTU, 36: “his Highness Yammu.”


epithet 51 167

Discussion

The epithet zbl ym “prince Yammu” occurs eleven times in the Uga-ritic corpus and refers to Yammu, god of the sea. It is almost always (ten times) paralleled by the epithet �p� nhr “judge (/ ruler) Naharu” (Ep. 105), which also refers to Yammu. For a discussion of the compo-nent zbl, see zbl b�l (Ep. 49), above.7

7 Tsevat (1954), 47 compares this epithet with Talmudic amyd arc “prince of the sea,” on whose account it was forbidden to let the blood of slaughtered animals run into the sea, lest it appear that the slaughterer had sacri�ced to this deity (Bavli �ullin, 41b). Sokoloff, DJBA, 122–123, however, based on ancient manuscripts, reads amyd arsya “the genius of the sea.” According to Sokoloff, DJPA, 572, the term amyd hrc does, however, occur in the Palestinian Talmud, San 25d (27–28): hy[lbw amyd hrç l[ [çwhy òr rzg “R. Joshua instructed the ruler of the sea, who swallowed him up” (trans. following Neusner [1984], 259; cf. Jastrow, Dictionary, 1627).


EPITHET 52

zbl yr� “prince Yari�u”Epithet of yr� (1.18; 1.19)

Contexts

1. KTU2 1.19:IV:2 (1.18:IV:8 [reconstructed])1 ym� . l qrt .�ablm He arrived at the town of �Ablm,�ablm 2 qrt . zbl . yr� �Ablm, the town of prince Yari�u.

There is a scholarly consensus that the epithet is to be rendered as “prince Yari�u,” or the like, similar to the above translation.1


There is no speci�c parallel to the epithet.

Discussion

The epithet zbl yr� “prince Yari�u” occurs twice in the Ugaritic corpus and refers to the moon god Yari�u. The epithet is equivalent to yr� zbl “Yari�u the prince” (Ep. 63). For a discussion of the component zbl, see zbl b�l (Ep. 49), above.2

1 Ginsberg, ANET, 155: “Prince Yarikh”; CML1, 65: “prince Yarikh”; KME, 134: “des Fürsten Jerach”; MKT, 80: “des Fürsen Jr�”; TO I, 454: “le prince Yarikh”; PLM, 27: “Prince Yari�”; CML2, 119: “prince Yarikh”; MLC, 397: “el Príncipe Yar�u”; AD, 213: “del Principe Yarikh”; ARTU, 260: “his Highness Yarikhu”; Margalit (1989a) 163: “His Majesty, the Moon-god”; Parker, UNP, 75: “Prince Yarikh”; Pardee, CS I, 354: “prince Yari�u”; Dietrich and Loretz, TUAT III/6, 1300: “des Fürsten Jarich”; RTU, 307: “Prince Yarih”; DULAT, 979: “Prince DN.”

2 [Cf. epithets of the Akkadian moon god Sîn comprising semantically equivalent components such as rubû “ruler, prince” and etellu “prince, lord.” E.g., mu�tanpu ��pû etellu dSîn . . . rubû ��pû “the waxing, resplendent lord, Sîn . . . the resplendent prince” (Perry, Sin No. 5a:3–4).—JNF]


EPITHET 53

zbl mlk �llmy “the prince, the eternal king” Epithet of ypn (1.22)

Contexts

1. KTU2 1.22:I:10�m 5 �km . bm �km .�a�m . There, (standing) shoulder to shoulder, are the brothers,qym.�il 6 blsmt . The assistants of �Ilu as military scouts / messengers;1�m . y�[[x]]b� . �m .�il . mtm There is Y�b�-name-of-�Ilu, the manly one,

1 Professor Cohen notes as follows:“1. DULAT, 505 de�nes lsmt as follows: ‘fem. n. “haste, alacrity” (< lsm, Akkadian

lismu AHw, 555, CAD, L, 208).’ According to CAD, L, however, Akkadian lismu means ‘race’ (cf. CDA, 183: ‘running, race’), and there is no other Akkadian noun from this root with the meaning ‘haste, alacrity.’ ‘Alacrity’ is a mental state of ‘eagerness, clear-headedness or swift thinking’ and has no semantic relationship with the physical actions of ‘running, race.’ ‘Haste’ is semantically related to ‘running,’ but, like ‘alacrity,’ does not �t the context of the Ugaritic text, which describes minor deities with military roles. The correct interpretation of lsmt is undoubtedly ‘military scouts, messengers’ < Akkadian l simu ‘express messenger, (military) scout’ (CAD, L, 106–107). The Ugaritic term is thus equivalent to Biblical Hebrew μyxr ‘runners, messengers, gendarmes of the king’ (HALOT, 1208), likewise a technical military/royal service term. For a discussion of Hebrew �r = Akkadian l simu, see Elgavish (1998), 42–44.

2. As noted above, CAD, L, 106 de�nes the technical military/royal service term l simu as ‘express messenger, (military) scout.’ CDA, p. 178 similarly notes that the cog-nate verb las mu ‘to run’ occurs in Neo-Assyrian with the meaning ‘to serve as a runner,’ speci�cally referring to army service (cf. the examples in CAD, L, 106, s.v. las mu, mean-ing 3). Such a military usage is appropriate for the present text, which refers to such minor deities such as ‘�mq, the hero of Ba�lu and the warrior of �Anatu’ and ‘Y�pn the mighty.’ Furthermore, in the title SUKKAL (LÚ.)KA�4 (CAD, L, 107, meaning j), l simu (written KA�4) occurs in collocation with SUKKAL ‘vizier,’ the latter a well known role of minor deities in Mesopotamia (see AG, 146–149; CAD, S, 358–359), and a minor deity dL�simu is in fact attested (CAD, L, 107, meaning g).

3. Ugaritic lsmt would appear to derive directly from Akkadian l simu, the latter attested in the Akkadian of Ugarit (see Ug V 164:34’–35’ [cf. CAD, L, 106, lex. sect.]). This is indicated by the exceptional m. pl. suf�x t < Akkadian -�tu, which is the usual form of the m. pl. suf�x in nouns in the Akkadian of Ugarit (see Huehnergard [1989], 145–146). Most signi�cantly, Huehnergard, ibid., 146 notes that ‘most of the relevant forms are nouns denoting occupations,’ as is lsmt. Although the speci�c plural form l sim�tu is not as yet attested in the Akkadian of Ugarit, it is known fom Old Akkadian (see CAD, L, 106). Additional loanwords in Ugaritic denoting occupations include


7 y�b� . brkn . �m .�il . �zrm The blessed2 Y�b�-name-of-�Ilu, the hero;8 �m . �mq . rp�u . b�l . There is �mq, the hero of Ba�lu,mhr b�l 9 w mhr . �nt . The warrior of Ba�lu and the warrior of �Anatu;�m . ypn . yl 10 y . There is Y�pn the mighty,zbl . mlk . �llmy . The prince, the eternal king.

Most scholars render zbl as “prince,” or the like, similar to the above translation, but there is little consensus as to the interpretation of mlk

�llmy.3


Context 1: yly // zbl mlk �llmy.

Discussion

The epithet zbl mlk �llmy “the prince, the eternal king” occurs once in Ugaritic literature and refers to the minor divine being Y�pn. The exis-tence of this deity is disputed. Many scholars interpret ypn as a verb.4 The key to the understanding of ypn as a proper name lies in the lit-erary structure of lines 4–10. The section comprises four bicola, each beginning with the word �m “there.” In the �rst bicolon (lines 4b–6a),

rb nk�y “chief of accounts” (< Akk. rab nikkass��[DULAT, 631]), rb� “inspector” (< Akk. r bi�u [cf. DULAT, 731]) and mr�l “watchman, guard” (< Akk. ma�� ru + Hurr. -u�l- [DULAT, 529]). Cf. Kaufman (1974), 165 and p. 166, Table 1, who notes that names of professions constitutes one of the largest groups of Akkadian loanwords in Aramaic.

4. The preposition b is thus to be understood as a beth essentiae (Gesenius, §119i). For additional examples in Ugaritic, see DULAT, 199, meaning 5 (‘modal relationship: “as / in the manner of ” ’) and ibid., p. 202, meaning 5.”

2 The word brkn is here analyzed as a G pass. part. brk + the enclitic particle n. For this particle, see UG, 823–825.

3 MKT, 85: “der Vezir des Königs von �llm”; TO I, 475: “prince . . . la royauté sur . . .”; PLM, 31: “the Prince king �llmy”; Pope (1977), 167: “Prince MLK the Wise”; Ribichini and Xella (1979), 153: “il principe, il re, l’usurpatore”; L’Heureux (1979), 153: “Royal princes of (?)”; MLC, 423: “el príncipe regio, eternal”; Good (1981), 118: “the prince, eternal King”; Spronk (1986), 171: “the highness, the king, the unrelated”; ARTU, 272: “the highness, the king, the usurper”; Dijkstra (1988), 47: “his highness, the king of �LLM”; Lewis, UNP, 203: “the eternal royal princes” (see also idem [1996], 130); Dietrich and Loretz, TUAT III/6, 1312: “der Fürst, der König von �llm”; RTU, 321: “the prince of eternal kingship.” DULAT, 158: “the royal prince, eternal” (contrast DULAT, 554: “the prince, eternal king”).

4 See below, n. 5, p. 174.

170 epithet 53


the subject is a group of divine beings referred to as �a�m “the brothers,” who are said to be �km bm �km “(standing) shoulder to shoulder.” It is thus likely that the following three similarly structured bicola amplify the subject of the �rst. I.e., y�b� �m �il (line 6), �mq (line 8) and ypn (line 9) are all members of the divine �a�m “brothers.” �mq, in fact, occurs in the Ugaritic theophoric personal name bn�mq, lit. “Son-of-�mq,”5 and is to be identi�ed with the Mesopotamian deity Sumuqan.6 The expression y�b� �m �il “Y�b�-name-of-�Ilu” would seem to be structurally equivalent to ��trt �m b�l “�A�tartu-name-of-Ba�lu” (KTU2 1.16:VI:56), which implies that y�b� is an independent divine name. If both y�b� and �mq are indeed divine names, then the same is surely true for ypn as well.7

The epithet zbl mlk �llmy is composed of two independent components. The �rst, zbl “prince,” occurs as a component in a number of epithets referring to various deities.8 The second, mlk �llmy “eternal king,” occurs only here. Whereas the basic meaning of zbl “prince” is not disputed,9 there is no scholarly consensus with regard to either element in mlk

�llmy.10 Most scholars translate mlk as either “king” or “royal,” or the like.11 Pope, however, interprets mlk as a proper name equivalent to the biblical Molekh. The element �llmy has incited an even greater debate. Pope derives �llmy from Arabic �all miyyun “(very) wise.”12 De Moor, on the other hand, analyzes both �llmy and the related term �llmn (KTU2 1.1:IV:5; 1.161:7, 24) as �ll “child” + the interrogative pronoun my / mn “who,” i.e., “whose-child?” According to de Moor, the term was used to denote an usurper.13 Both interpretations have been refuted by Good.14 Some scholars interpret �llmy as a nisbe adjective based on an

5 For references, see DULAT, 233. 6 See the discussion of mhr b�l (Ep. 72). 7 If this analysis is correct, the bicolon referring to y�b� �m �il (lines 6b–7) contains the

divine epithets mtm “the manly one (+ enclitic m)” // �zrm “the hero (+ enclitic m).” Both are otherwise attested as components of Ugaritic divine epithets (see Epithets 78 and 62, respectively). Nevertheless, due to the philological dif�culties posed by this bicolon it is not clear whether they refer to Y�b� (as provisionally interpreted here) of �Ilu, and the terms are hence not treated in the present study (see the Introduction, §3.4).

8 See Component LII. 9 For this component , see the discussion of zbl b�l (Ep. 49), above.10 Cf. above, n. 3, p. 170.11 Cf. above, n. 3, p. 170.12 Pope (1977), 171–172.13 De Moor (1976), 342. See also Ribichini and Xella (1979), 153; Xella, TRU, 285;

Spronk (1986), 174–175.14 Good (1981), 118–119. Cf. also Cooper (1987), 4, n. 43. Note further that de

Moor’s comparison with Biblical Hebrew ym tb “daughter of whom” (Gen. 24:23,47) is certainly irrelevant, as the biblical context has nothing to do with usurpation and the

epithet 53 171


(unknown) place name �llm,15 but this interpretation likewise is unac-ceptable because the alleged place name �llm is otherwise unattested.16

As noted by de Moor and others, �llmy is to be compared with �llmn, which occurs as the second component of the unidenti�ed divine epi-thet �r �llmn.17 The latter is twice attested in KTU2 1.161 (lines 7,23–24), each time in parallel with names of other beings who are together clas-si�ed as rp�im qdmym “the ancient rp�um,” undoubtedly referring to the legendary ancestors of the Ugaritic dynasty. The collocation of the epithets �llmn and qdmym “ancient” suggests that �llmn and, by exten-sion, �llmy are to be understood as “eternal” (< �lm “eternity”), although the writing with two lamedhs remains to be explained.18 The component mlk �llmy thus most likely means “the eternal king” and is equivalent to the compound component mlk �lm “the eternal king” in the epithet

expression is not an epithet, but part of a question occurring within a dialogue, the complete phrase being ta ym tb “daughter of whom are you?” [In addition, the word �l “suckling, child” is at best poorly attested in Ugaritic (see KTU2 1.19:IV:35 and paral-lels; cf. DULAT, 157–158), but judging from the Hebrew cognate it refers speci�cally to an infant child and is not a generic term for “son” regardless of age, as would be expected in a term meaning “usurper.” Cf. the Akkadian designation of an usurper, m r l mamm na “son of a nobody,” which contains the Akkadian generic term m ru “son.” Note also that m ru l mamm na “son of a nobody” is attested in king lists, but not as a divine epithet.—JNF]

15 MKT, 85; Dijkstra (1988), 42; Dietrich and Loretz, TUAT III/6, 1312 quoted above, n. 2, p. 170; Healey (1978), 84. Cf. healey (1978), 86, n. 17. Healey alternatively suggests that the element �llm- may mean “child of Lim,” deriving -lm- from the name of the Amorite deity Lm (ibid., n. 17). The considerations concerning the use of �l “suck-ling, child” discussed above in n. 14, pp. 171–172 speak against the latter proposal.

16 [Note, in addition, that Akkadian divine epithets such as �ar m t Warîm “(Ti�pak) king of the land of Warûm” (OIP 43 148:22), �ar Mariki “(It�rm�r) king of Mari” (ARM 10 63:16) and �ar Kutî “(Nergal) King of Kutha” (CT 25:37:18) suggest that the expected structure of the epithet would be mlk X “king of X” (X = a place name). For additional examples, see AG, 233, 235–237. This is in fact a common type of Ugaritic royal epi-thet, to the total exclusion of epithets of the form mlk + nisbe adjective relating to a place name. E.g., mlk �ugrt “king of Ugarit” (KTU2 3.5:3–4), mlk gbl “king of Byblos” (KTU2 4.338:13), mlk �� “king of Tyre” (KTU2 2.38:3), mlk �amr “king of Amurru” (KTU2 2.72:17), mlk m�rm “king of Egypt” (KTU2 2.81:1). The same structure is predominant in the equivalent Biblical Hebrew and Akkadian royal epithets as well (cf. Seux, ER, 301–304). Although it does not seem plausible to the present author, an interpretation of � !"��#��#$�%&��!$%&'()%�"%*%""(+,�'-�'.%�#� $%&'#�-)%"�/.(&.�0�pn rules, viz., “king of the �llm-ite(s),” is grammatically possible. Cf. “Sihon, king of the Amorite(s)” (Num. 21:21, etc.).—JNF]

17 See also Good (1981), 118–119, 120–121; Lewis (1989), 18. DULAT, 158, in fact, classi�es both vocables together as a single entry.

18 Cf. MLC, 423; Good (1981), 118; Lewis, UNP, 203; RTU, 321; DULAT, 158. For a discussion of the morphology of �llmn/�llmy, see Good, ibid., 118–119, 120–121. Caquot TO I, 475, note (y) suggests emending the text to mlk �l{l}my “ma royauté éternelle,” but the related term, �llmn, is consistently written with two lamedhs.

172 epithet 53


rp�u mlk �lm “the hero, the eternal king” (Ep. 98). Cf. Ps. 29:10, which describes YHWH’s kingship in similar terms: �lm òh bvyw bvy lwbml òh μlw[l “The Lord sat enthroned from before the Flood; the Lord sits enthroned, king forever.”19 Arabic terms such as b qin “Everlasting” and �abadiyyun “Eternal” similarly occur as epithets of All�h.20

19 For the correct interpretation of this verse, see Cohen (1988–89); idem (1989), 18–20 and Tsumura (1988).

20 For these and other semantically related Arabic divine epithets, see Gimaret (1988), 163–190, 323.

epithet 53 173


EPITHET 54

yly “the mighty”Epithet of ypn (1.22)

Contexts

1. KTU2 1.22:I:9–101

�m 5 �km . bm �km .�a�m . There, (standing) shoulder to shoulder, are the brothers,qym.�il 6 blsmt . The assistants of �Ilu as military scouts / messengers;�m . y�[[x]]b� . �m .�il . mtm There is Y�b�-name-of-�Ilu, the manly one,7 y�b� . brkn . �m .�il . �zrm The blessed Y�b�-name-of-�Ilu, the hero;8 �m . �mq . rp�u . b�l . There is �mq, the hero of Ba�lu,mhr b�l 9 w mhr . �nt . The warrior of Ba�lu and the warrior of �Anatu;�m . ypn . yl 10 y . There is Y�pn the mighty,zbl . mlk . �llmy . The prince, the eternal king.

2. KTU2 1.22:II:1212 ypn . y[ly . ] Y�pn the mig[hty . . . ]2

Scholars who interpret ypn yly as a divine name + epithet understand yly as either a reference to the physical strength and prowess of Y�pn,3 as in the above translation, or as a gentilic adjective “the Hayilite.”4 Others do not consider ypn to be a divine name, but generally interpret yly as “mighty one” or “soldier(s),” or the like.5

1 For philological notes to this context, see the discussion of zbl mlk �llmy (Ep. 53) and notes 1, p. 169–170, 2, p. 170 and 7, p. 171 and the Introduction, §3.4.

2 Virtually all scholars accept this restoration, which is most likely given that both contexts occur in the same text. For an exception, see RTU, 319.

3 MLC, 423: “Ya�p�nu, el luchador”; RTU, 321: “Yahipan the valorous.” DULAT, 381: “PN, the �ghter.”

4 Dijkstra (1988), 47: “Yahupan, the Hayilite”; Dietrich and Loretz, TUAT III/6, 1312: “Y�pn, der Hayilite.” Cf. MKT, 85: “J�pn, [sic] �”l”.”

5 LC, 128: “will he surrounded by my power”; TO I, 475: “un vaillant, ô . . ., empoi-gnera” (reading: ypn yl y); Pope (1977), 167: “comes the Mighty One”; L’Heureux (1979), 153: “are stationed my retainers”; Spronk (1986), 171: “rustled the host of the �lth” (reading: ypn yl ��); ARTU, 272: “rustled the host of the �lth”; Lewis, UNP, 203: “armed forces encircle (?).”



Context 1: yly // zbl mlk �llmy.

Discussion

The epithet yly “the mighty” occurs twice in Ugaritic literature and refers to the minor divine being Y�pn.6 Most scholars relate the voca-ble to Biblical Hebrew lyj “strength” and Arabic aylun “strength,” regardless of their interpretation of ypn.7 Such an etymology is seman-tically appropriate for a divine epithet.8 Cf. the epithet components �al�iy “mighty,” �al�iyn “almighty,” g�r “powerful,” g�r<t> “powerful,” mhr

“warrior,” and �r� “mighty.”9 The �nal y is presumably the nisbe suf�x, which also occurs in the third component of the parallel epithet zbl mlk

�llmy (Ep. 53). Cf. Arabic � l-ayli “who has power,” which occurs in the phrase �allahumma l-ayli �-�ad�di “God, Who Has Intense Power.”10

6 For this proper name, see the discussion of the parallel epithet, zbl mlk �llmy (Ep. 53). 7 Cf. DULAT, 381. 8 Cf. the use of Arabic aylun “power” (= awlun “power”) and the synonym quw-

watun “strength” in the common phrase l �ayla (/awla) wa-l �quwwata �ill bi-ll hi “there is no power and no strength except in God.”

9 Components IX, X, XXXIX, LXXX, and XCIX, respectively.10 See Lis n al-�arab, Vol. XI, 196; T ��al-�ar�s, Vol. XXXVIII, 385.

epithet 54 175


EPITHET 55

rn br(m) “�ôr�nu the spellcaster” Epithet of rn (1.169)

Contexts

1. KTU2 1.169:9–101

�aphm 9 k�pm . dbbm Furthermore, (regarding) the sorcerous accusations:ygr� . rn 10 brm . May �ôr�nu the spellcaster expel (them),w �lm . d�tm . And (so) the youth, the expert (in magic)!

Most scholars do not interpret rn br(m) as an epithet. The component br(m), often translated “companions,” or the like, is usually taken as the direct object of the verb ygr� “may he (�ôr�nu) expel.”2


Context 1: rn brm // �lm d�tm.

Discussion

The epithet rn br(m) “�ôr�nu the spellcaster” occurs once in the Ugaritic corpus and refers to �ôr�nu, a god known primarily on the basis of his role in magical texts from Ugarit (in particular, the present

1 The translation and general interpretation of this passage follows Ford (2002b), 155, 182–186.

2 Avishur (1981), 16: Horon will expel the binders”; Xella (1984), 116: “scacci Horon, gli stregoni”; ARTU, 185: “Let Horonu be a friend”; Dietrich and Loretz, TUAT II/3, 335: “Horon die Genossen vertreiben”; Caquot, TO II, 57: “Que �oron chasse (ces) compagnons(-là)”; Fleming, CS I, 302: “(Horon) shall expel . . .—Horon, the magician”; RTU, 447: “may Horon expel (your) familiars”; CR, 385: “may . . . also cast out . . .: 'or nu his associates”; TR, 877: “'ôr nu les chassera, Les compagnons” (RCU, 160: “'ôr nu will drive them out, Even the companions”); DULAT, 353: “may DN cast out the associates.”


text and the snake incantation KTU2 1.100), Egypt and Arslan Tash.3 It corresponds to k�r(m) brk “Kô�aru your spellcaster” (Ep. 65), an epi-thet of Kô�aru wa assu, the god of wisdom (including magic) and craftsmanship. Comparison with the two parallel epithets k�r(m) brk

“Kô�aru your spellcaster” (Ep. 65) // �ss d�tk “assu your expert (in magic)” (Ep. 58), indicates that in the present context the �nal m in brm “the spellcaster” // d�tm “the expert (in magic)” is in each case an enclitic m.4

The magical nature of the two parallel terms br // d�t in KTU2 1.169 was �rst recognized by Avishur, who compared the terms (which he translated “binders” // “soothsayers”) with the Biblical Hebrew par-allel terms rbj rbj “one who casts spells” // yn[dy “familiar spirit (Avi-shur: wizard)” [Deut. 18:11].5 Avishur’s general interpretation clearly �ts the broader context of KTU2 1.169, an incantation against sorcery. Smith subsequently applied Avishur’s interpretation to brk // d�tk in KTU2 1.6:VI:49–50, which he translated “your spell-caster” // “your knower (i.e., one who knows ghosts or spirits).”6 The term br “spell-caster” is an appropriate attribute of both �ôr�nu and Kô�aru as gods of magic.7 Akkadian ma�m �u “exorcist” and �ipu “exorcist” similarly occur as epithets of the Mesopotamian gods of magic, Ea and Mar-duk/Asallu�i. For example, ma�ma� �ipu Asallu�i “Asallu�i, the exorcist, the conjurer.”8

3 See Rüterswörden (1999), 425–426 and the bibliography cited therein.4 See Ford (2002b), 182–183. For the enclitic m in general, see Cohen (2004b) and

the bibliography cited therein.5 Avishur (1981), 16, 22–23.6 Smith (1984).7 See further Ford (2002b), 182–186 and the bibliography cited therein. For d�t

“expert (in magic),” see the discussion of �lm d�tm (Ep. 90).8 IVR2 56 III 49. See Ford (2002b), 183.

epithet 55 177


EPITHET 56

r� “the dexterous one” Epithet of k�r (1.92)

Contexts

1. KTU2 1.92:1716 t�lm yr� . ggn . [ ] She gives Yari�u to eat . . . [. . .],k[�]r r� . �ssm [ ] Kô�aru the dexterous one (and) assu [. . .].

As opposed to the present translation, most scholars render the epithet as “the craftsman,” or the like. There is no consensus regarding the syn-tactic relationship of r� with the following word �ssm.1


Because of the lacuna, it is not possible to determine the parallelistic structure of the sole context.

Discussion

The epithet r� “the dexterous one” occurs once in the Ugaritic corpus and refers to Kô�aru, the god of wisdom and craftsmanship. It is seman-tically equivalent to hyn d r� yd(m) “Hayy�nu, the one of the dexterous hand(s)” [lit. “Hayy�nu, who is dexterous with respect to the hand(s)”] (Ep. 48), which similarly refers to Kô�aru and assu. The word r� is

1 De Moor (1986), 226: “Ko[tharu], the artisan among the intelligent”; Margalit (1989b), 71: “Ko[thar], He who fashions skillfully”; Caquot, TO II, 34: “comme les experts ont fa(onné”; Dijkstra (1994), 117: “Kothar, the smith, and Khasis”; RTU, 373: “Ko[thar the cra]ftsman. Hasis”; DULAT, 371: “DN the craftsman” (for �ssm, see p. 411, s.v. �ss, where it is tentatively interpreted as the divine name assu + enclitic m).


likely a (nominalized) adjective identical to r� “dexterous” in hyn d r� ydm “Hayy�nu, the one of the dexterous hands” (Ep. 48). The cognate noun r� “craftsman” is also conceivable.

r� “the dexterous one” or the cognate r� “craftsman” is also attested in texts from Ugarit as a component in personal names.2

2 PTU, 28, 136; Arnaud (1998), 159.

epithet 56 179


EPITHET 57

tk dgn “scion of Dag�nu”Epithet of b�l (1.10)

Contexts

1. KTU2 1.10:III:341

32 ql . lb�l . ttnn She calls out to Ba�lu:33 b�rt.�il. b�[r o]�l Receive the wonderful good news,2 O Ba�lu,34 wb�r . �tk . dgn Receive the good news, O scion of Dag�nu.

There is today a scholarly consensus that the epithet is to be rendered as “scion of Dag�nu,” or the like, similar to the above translation.3


Context 1: b�l // tk dgn.

Discussion

The epithet tk dgn “scion of Dag�nu” occurs once in the Ugaritic corpus and refers to Ba�lu, god of the storm and agricultural fertility. It is the semantic equivalent of another, better attested epithet of Ba�lu, bn dgn

1 The reading of line 33 follows UNP, 186. Tropper, UG, 572 similarly reads: b�rt �il b�r b�l. Cf. RTU, 160. KTU2 reads b�rt . �il . b�rt . b�l Cf. DULAT, 243, where b�rt . b�l is emended to b�r{t}.b�l.

2 Most scholars agree that �il here expresses the superlative and does not refer to the head of the Ugaritic pantheon. Cf. RTU, 160, n. 33; UNP, 186; TO I, 288, note (i); and contrast DULAT, 51, s.v. il (I), meaning 2d. For the equivalent use of Biblical Hebrew ,la, μyhla and hy, see Cohen (1996b), 304–305 and notes 60–61 and the references cited therein. The verb b�[r] “receive good news” is tentatively taken as a rare Dp-stem imperative, following DULAT, 243. Tropper, UG, 572 analyzes the form as a G-stem imperative “freue dich.”

3 Ginsberg, ANET, 142: “Son of Dagon”; CML1, 119: “scion of Dagon”; TO I, 288: “rejeton de Dagan”; PLM, 121: “scion of Dagon”; MLC, 474: “progenie de Dag nu”;


“the son of Dag�nu” (Ep. 28).4 Both epithets occur only as the second-position phrase after the divine name b�l.

The component tk “offspring, scion” is apparently a G passive participle, or the like, from a root tk “to sire, to exercise authority, to control.”5 The same root occurs in the epithet l�pn tkk “the sagacious one, your sire” (Ep. 68), where tk is most likely a G active participle (see the discussion ad loc.).6 Semantically, tk dgn “scion of Dag�nu” cor-responds to Akkadian divine epithets such as ilitti dA��ur “(Anu) progeny of A��ur.”7

ARTU, 115: “child of Daganu”; Parker, UNP, 186: “offspring of Dagon”; RTU, 160: “Scion of Dagan”; DULAT, 375: “offspring of DN.” Exceptionally, MKT, 54: “den Gebieter Dagon”; du Mesnil du Buisson (1978), 63, n. 44: “géniteur du blé”; Wyatt (1992), 415: “Ruler of the Rain” (later abandoned—see RTU, 160, n. 34).

4 Virolleaud (1936c), 172; Pardee, CS I, 243, n. 13. For the god Dag�nu in the ancient Near East in general, see now Crowell (2001) and Feliu (2003).

5 Cf. de Moor (1969), 179, who claims that tk in the present epithet literally means “he who has to obey to the patria potestas.” Many scholars interpret ttk in KTU2 1.6:VI:46 as a verb “you rule” from the same root. See, for example, de Moor (1969), 179; Pardee, CS I, 273, n. 279; Wyatt, RTU, 144, n. 120; DULAT, 375 (“you subdue”).

6 Virolleaud (1937b), 5 compares the Arabic pair w lidun “father”: waladun “son.”7 K 100, 11 (quoted from AG, 87). For additional examples, see AG, 87–88.

epithet 57 181


EPITHET 58

�ss d�tk “assu, your expert (in magic)”Epithet of �ss (1.6)

Contexts

1. KTU2 1.6:VI:5048 �dk .�ilm . Your (�ap�u) company are the gods,hn . mtm 49 �dk . Behold, the dead are your company,k�rm . brk (As well as) Kô�aru, your spellcaster,50 w�ss. d�tk And assu, your expert (in magic).

As opposed to the above translation, most scholars render the expres-sion as “assu (is) your acquaintance,” or the like.1 It is usually not considered an epithet.


Context 1: �ilm // mtm // k�rm brk // �ss d�tk.

Discussion

The epithet �ss d�tk “assu, your expert (in magic)” occurs once in the Ugaritic corpus and refers to assu, a by-name of Kô�aru, the god of wisdom (including magic) and craftsmanship. It corresponds to �lm

d�tm “the youth, the expert (in magic)” (Ep. 90), an epithet of �ôr�nu, a

1 Ginsberg, ANET, 141: “Khasis thine intimate”; CML1, 115: “Khasis was thy friend”; KME, 76: “Chasisu dein Genosse”; MKT, 23: “�ss dein Genosse”; TO I, 270: “Khasis, ton intime”; PLM, 17: “asis, thine acquaintance”; CML2, 81: “Khasis your intimate”; MLC, 235: “�asisu tu conocido”; AD, 146: “Khasis ti è alleato”; ARTU, 99: “Khasisu your intimate”; Smith, UNP, 164: “Hasis your diviner”; Pardee, CS I, 273: “assu whom you know well”; Dietrich and Loretz, TUAT III/6, 1197: “Chasis dein Liebling”; RTU, 144: “Hasis is your companion”; DULAT, 260: “DN your acquaintance.”


god known primarily from his role in magical texts.2 For d�t “expert (in magic),” and its semantic equivalent in Akkadian divine epithets, see the discussion of �lm d�tm (Ep. 90) and the bibliography cited therein. See also the discussion of the parallel epithet k�r(m) brk (Ep. 65).

2 Cf. Smith (1984).

epithet 58 183


EPITHET 59

�tnm b�l “son-in-law of Ba�lu” Epithet of yr� (1.24)

Context

1. KTU2 1.24:25–26 w 24 y�n �r�b . mlk q� . And r�b, the (divine) patron of (summer) fruit, responded:l 25n�mn .�ilm O most handsome of the gods,l �tn26m . b�l O son-in-law of Ba�lu.

The majority of scholars translate the epithet (together with the pre-ceding l ) as “O son-in-law of Ba�lu,” or the like, similar to the above translation.1


Context 1: n�mn �ilm // �tnm b�l.

Discussion

The epithet �tnm b�l “son-in-law of Ba�lu” occurs once in the Ugaritic corpus and refers to the moon god Yari�u. Some scholars take l�tnm b�l to mean, “become son-in-law to Ba�lu,” or the like.2 The parallelism

1 Ginsberg (1939), 324: “O son-in-law of Ba�l”; CML1, 125: “O son-in-law of Baal”; TO I, 393: “ô gendre de Ba�al”; PLM, 66: “O son-in-law of Baal”; CML2, 129: “o son-in-law (to be) of Baal”; ARTU, 144: “o son-in-law of Ba�lu”; Dietrich and Loretz, TUAT Erg., 206: “oh Schwiegersohn des Baal.” Cf., Marcus, UNP, 217: “O brother-in-law of Baal.” Differently, KME, 78: “wohlan, werde Schwiegersohn des Baal”; MKT, 64: “Willst du Schwiegersohn Baals werden”; Herrmann (1968), 15,17: “Um Schwiegersohn zu werden des Baal”; MLC, 459: “Hazte yerno de Ba�lu”; RTU, 338: “become son-in-law to Baal”; DULAT, 413: “make yourself a son-in-law of DN.”

2 See above, end of n. 1, p. 184.


with ln�mn �ilm “O most handsome of the gods” (Ep. 83), however, sug-gests that the l is the vocative particle in the present expression as well.3 The epithet apparently derives from r�b’s proposal that Yari�u wed Pdry, the daughter of Ba�lu (lines 26–27). References to relationships stemming from marriage otherwise occur in ybmt l�imm “the (divine) sis-ter-in-law associated with the peoples (?)” (Ep. 60) and mt mt “husband, husband” (Ep. 78). The Akkadian cognate �at nu “relative by marriage (son-in-law, brother-in-law, bridegroom)” occurs with reference to gods (with the meaning brother-in-law), although to the best of the present author’s knowledge it is not attested in divine epithets.4 For the use of the Akkadian feminine equivalent kallatu “daughter-in-law” in divine epithets, see the discussion of ybmt l�imm (Ep. 60).

3 See already Singer (1948), 3, 5–6 (while this case is here labeled “doubtful,” both cases are still listed and translated as vocatives). Cf. also UG, 826, 827–828, 844.

4 See CAD, , 148, s.v. �at nu, meaning (b); AHw, 335b; CDA, 112.

epithet 59 185


EPITHET 60

ybmt (/ymmt) l�imm

“the (divine) sister-in-law associated with the peoples (?)” Epithet of �nt (1.3; 1.4; 1.7; 1.10; 1.17; 1.101)

Contexts

1. KTU2 1.3:II:33 (= 1.101:15–16)tr� . ydh . bt33lt .�nt . The maiden �Anatu washes her hands,�u�b�th . ybmt . l�imm The (divine) sister-in-law associated with the peoples (?) (washes) her �ngers.

2. KTU2 1.3:III:12 (= 1.7:25 [reconstructed])111 w . rgm . l btlt . �nt And say to the maiden �Anatu,12 �ny . l ymmt . l�imm Tell the (divine) sister-in-law associated with the peoples (?)2

3. KTU2 1.3:IV:2221 w t�n . btlt . [�]nt . And the maiden �Anatu responded,t�b 22 y[bmt.] l�imm The (divine) sis[ter-in-law] associated with the peoples (?) answered.

1 Several scholars believe that this context also occurs in the fragmentary text KTU2 1.7:25. See KTU2, 30, n. 1, where reference is made to the parallel between KTU2 1.7:25–33 and KTU2 1.3:III:11–29. This view is accepted here and KTU2 1.7:25 has accordingly been added to the list of contexts. See also CML1, 118–119; RTU, 150.

2 Almost all scholars consider ymmt l�imm and ybmt l�imm as variants of the same term. Some believe that ybmt derives from an original ymmt. This view was �rst propounded by Albright (1938a), 19, n. 6, who saw ybmt as the result of the dissimilation of -mm- in ymmt “progenitress.” Løkkegaard (1953), 226, n. 59 proposed a phonetic development of ymmt > ymbt, akin to *�m� > �p� (m > b/p), followed by metathesis of ymbt > ybmt. He is followed by Wyatt (1992), 418. Most scholars, however, consider the hapax legomenon ymmt to derive from the better attested ybmt (: Heb. hmby*). Cf., for example, Smith, UNP, 168, n. 60, who explains ymmt as “apparently an oral error [for ybmt—AR] involving bilabial consonants.” Sivan, GUL, 28, citing Fronzaroli, suggests that the form ymmt “may be due to the partial [sic] assimilation of b to the following m, although there is a vowel between the two consonants.” Tropper, UG, 156 likewise posits assimilation (read: *b>/m/), or possibly a simple scribal error. The assimilation of b > m, in effect the nazalization of the b, seems the most likely explanation of the form ymmt.


4. KTU2 1.4:II:15–163

12 b n��i .�nh . w tphn Lifting up her eyes she looked,13 hlk . b�l . �a�{t}rt. �A�iratu indeed saw the approach of Ba�lu,14 k t�n . hlk . btlt 15 �nt . (She saw) the approach of the maiden �Anatu,tdrq . ybmt 16 [l�imm] . The stride of the (divine) sister-in-law [associated with the peoples (?)].

5. KTU2 1.10:I:1514 [ btlt . ] �nt [. . . the maiden] �Anatu,15 [ ybmt]. l�imm [. . . the (divine) sister-in-law] associated with the peoples (?).

6. KTU2 1.10:III:32 �alp . l btlt . �nt A bull for the maiden �Anatu,3 w ypt . l ybmt . l�im[m] And a calf for the (divine) sister-in-law associated with the peoples (?).

7. KTU2 1.17:VI:19w tn . q�tk . �m 19[btlt .] �n[t .] And give your bow to [the maiden] �Ana[tu],q��tk . ybmt . l�imm Your arrows to the (divine) sister-in-law associated with the peoples (?).

8. KTU2 1.17:VI:25yb�l . q�t . l �nt May he make a bow for �Anatu,25 q��t . l ybmt . l�imm . Arrows for the (divine) sister-in-law associated with the peoples (?).

There is no consensus as to the translation of this epithet.4

3 This context is to be distinguished from KTU2 1.3:IV:39–40: hlk.�a�th.b�l.y�n. // tdrq ybnt.�abh “Ba�lu sees the approach of his sister // the stride of the . . . of his father.” ybnt is possibly a con�ation of bnt “creature” and ybmt. Cf. del Olmo Lete and Sanmartín, DULAT, 951–952, who posit a form yqtlt from the root bny with the same meaning. TO I, 172, note (b), likewise posits a con�ation of ybmt (l�imm) with bnt but considers the latter to be an (otherwise unattested) by-form of bt “daughter.” Alternatively, ybnt may be a pho-netic variant of ybmt (cf. ymmt) resulting from a partial assimilation of mt > nt (cf. Tropper, UG, §33.135.2). For additional proposals and bibliography, see Pardee, CS I, 253, n. 96; DULAT, 951. In any case, ybnt �abh would appear to be an epithet of �Anatu, but it is not included in the present study due to the textual uncertainty (cf. Introduction, §3.5).

4 Virolleaud (1937a), 99: “la Protectrice des peuples”; Ginsberg, ANET, 136: “Yabamat / Yamamat Liimmim”; CML1, 85: “the sister-in-law of rulers”; MKT, 26: “die >bmt der Völker”; KME, 28: “die Schwägerin der Völker”; de Moor (1969), 180: “the nubile Widow of the Li�mites”; Lipi�ski (1971), 91–92: “Génitrice des peuples”; TO I, 161: “ybmt l�imm”; PLM, 78: “the Progenitress of Heroes”; CML2, 48: “the sister-in-law of peoples”; MLC, 182: “la «Pretendida de los pueblos»”; AD, 99: “la Fidanzata delle genti”; ARTU, 7: “the Wanton Widow of the Nations”; Margalit (1989a), 150: “the levirate-wife of (DN) Lim”; Parker, UNP, 60: “the Sister of LIMM” (idem, 182: “the

epithet 60 187



Contexts 1–3, 5–7: btlt �nt // ybmt (/ ymmt) l�imm.Context 4: b�l // btlt �nt // ybmt l�imm

Context 8: �nt // ybmt l�imm.

Discussion

The epithet ybmt l�imm “the (divine) sister-in-law associated with the peo-ples (?)” occurs ten times in the Ugaritic corpus5 and refers to �Anatu, goddess of war, love and fertility.

Most scholars relate ybmt to Biblical Hebrew hmby* “sister-in-law.” Many accordingly render the term as “sister-in-law.”6 Albright pro-posed “progenitress,” similarly referring to the masculine correspon-dent μby “husband’s brother (obligated to marry a woman after her husband’s death).”7 He is followed by a number of scholars.8 His inter-pretation presupposes a connection between the present epithet and the institution of levirate marriage. The same is true for translations such as “the levirate-wife” or “the Wanton Widow.”9 Both Hebrew hmby* “sister-in-law” (Ruth 1:15) and Akkadian yab mu “brother-in-law” (see AHw, 1565), however, also occur in contexts having no connection with levirate marriage, and there is no objective reason to posit such a con-nection in the present epithet.10 Del Olmo Lete and Sanmartín posit an unprecedented semantic development “sister-in-law—widow of the

Sister of Peoples”); Smith, UNP, 108: “the In-law of the Peoples”; Pardee, CS I, 251: “the sister-in-law of Li�mu”; Dietrich and Loretz, TUAT III/6, 1139: “die Schwägerin der Sippen”; RTU, 75: “the Beloved of the Powerful One”; Fox (1998), 284: “Sister-in-Law of the Terrible Ones (gods)”; DULAT, 951: “The Intended of the people.”

5 Once in the form ymmt l�imm (see above, n. 2, p. 186). 6 See above, n. 4, pp. 187–188. 7 Albright (1938a), 19, n. 6. 8 Dahood (1965a), 313–314; idem (1965c), 60; idem (1968a), 143; UT, 408; Lipi�ski

(1971), 92. Similarly, Hvidberg-Hansen (1979), I, 100 and II, 138, n. 296: “la mère des peuples” or “l’Aïeule des peuples”; Cassuto, GA, 64–65: “mother of nations.”

9 See n. 4, pp. 187–188.10 For a detailed discussion of these passages and of the use of the root ybm im Biblical

Hebrew and Akkadian in general, see Cohen (forthcoming), §III.6.11 DULAT, 951, following MLC, 182 and AD, 99 (see n. 4, pp. 187–188).12 See provisionally the bibliography cited in ARTU, 84, n. 408; Walls (1992), 102–

103, 106–107; DULAT, 950–951.

188 epithet 60


brother” > “engaged, intended.”13 The internal Ugaritic evidence for the root ybm in KTU2 1.6:I:30–31 and KTU2 1.16:II:32 does not help to clarify the use of ybmt in the present epithet, since both contexts are fragmentary and there is no consensus as to their translation.12

Virolleaud also compared ybmt with Biblical Hebrew hmby*, but ques-tioned the suitability of the meaning “sister-in-law” in the Ugaritic con-text. Based on the Sumerian divine name d�E�.KI, literally “le frère (c’est-à-dire le protecteur) de la terre,” he suggested that the epithet may mean “la protectrice des peuples.”13 Wyatt relates ymmt to Arabic yam matun, “pigeon, dove,” and suggests a translation “Dove” as a metaphor for a beloved woman.14 According to Wyatt, ybmt would be a phonetic variant of the original ymmt. The sole occurrence of ymmt, however, undoubtedly derives from the much better attested ybmt (see above, n. 2, p. 186).

The majority of scholars analyze l�imm as the common noun “peo-ples, nations.”15 The word l�im(m) with this meaning is otherwise attested in Ugaritic and in the latter case enjoys an undisputed Hebrew etymol-ogy, μymal “peoples.”16 Why �Anatu would be called “the sister-in-law of the peoples,” however, is puzzling and a number of scholars have thus taken l�imm in the present context as a homograph. Pardee, for exam-ple, translates “the sister-in-law of Li�mu,” analyzing l�imm as the divine name Li�mu + enclitic m.17 Such an interpretation can be supported by Akkadian parallels (see below). Nevertheless, although well known from Mari (Lm), this divinity is at present poorly attested at Ugarit and has no known relationship with �Anatu.18 Wyatt proposes “the Beloved of

13 Virolleaud (1936b), 152, n. 1.14 Wyatt (1992), 417–418. In RTU, 75 he translates “the Beloved” based on the same

analysis. Wyatt compares the Ugaritic term with the Biblical Hebrew PN hmymy ( Job 42:14).

15 See above, n. 4, pp. 187–188.16 See DULAT, 487–488.17 Pardee, CS I, 243, n. 12. Cf. Margalit (1980), 134–135. De Moor (1969), 183 simi-

larly derives l�imm “the Li�mites, those belonging to the race of Li�mu” from the DN l�im. According to de Moor, this group of divine beings was composed of Li�mu (= Dag�nu) and his progeny, i.e., the next of kin of �Anatu’s husband, Ba�lu. De Moor subsequently interprets l�imm as “the Nations” (ARTU, 7).

18 For L�imu in onomastica at Ugarit, see Herdner (1978), 7; Arnaud (1998), 154, 160; Pardee, RCU, 203, 209, n. 40. Herdner compares the divine name l�im in the PN yrgbl�im with ybmt l�imm. DULAT, 488 discerns references to the god l�im in the ritual texts KTU2 1.27:8 and 1.84:35. Both texts are very poorly preserved. Pardee, TR accepts the identi�cation of l�imm in KTU2 1.27:8 as a DN (p. 361) but takes l�im in KTU2 1.84:35

epithet 60 189


the Powerful One.”19 He derives l�im “the Powerful One,” which he takes to be a title of Ba�lu, from the root l�y “to be strong, to overcome.”20 As noted by Wyatt, this interpretation is supported by the use of the same root in two other epithets of Ba�lu, namely, �al�iyn b�l “Ba�lu the mighty one” (Ep. 15) and �al�iy qrdm “the mightiest of the heroes” (Ep. 14).21 Such an analysis of l�imm, however, entails problematic interpretations of ybmt. Wyatt’s interpretation of ybmt as “the Beloved,” based on the exceptional reading ymmt, is implausible (see above), whereas an inter-pretation of ybmt as “sister-in-law” would ignore the fact that �Anatu is otherwise said to be Ba�lu’s sister (�a�t).22

Fox has recently derived l�imm from the root �ym “to be terrifying” (Fox: “terrible”). He renders ybmt l�imm as “Sister-in-Law of the Terrible Ones (gods).”23 Fox’s syntactic analysis of ybmt l�imm is based on a comparison with ybm l�ilm in KTU2 1.6:I:31. The latter expression, however, occurs in a fragmentary context, and there is no assurance that it is indeed a divine epithet (of Ba�lu), as claimed by Fox.24 Furthermore, the root �ym in general and the resulting noun *�imm in particular are otherwise unattested in Ugaritic and there is no semantic precedent in Ugaritic for a group of gods referred to as “the terrible ones.” The Ugaritic divine epithet ��tr �r� (Ep. 89) is admittedly often translated “�A�taru the terrible,” but “mighty (?) �A�taru” would appear more appropriate (see below, ad loc.).

Ugaritic ybmt “sister-in-law,” while apparently equivalent etymolog-ically to Biblical Hebrew hmby* and Akkadian yab mu, in this epithet semantically corresponds to Akkadian kallatu “daughter-in-law, sister-in-law” in Akkadian divine epithets. The Akkadian term not infrequently

as the common noun “peuple” (p. 454). The fragmentary state of KTU2 1.27, however, renders the interpretation of l�imm uncertain (cf. the Introduction, §3.3). For additional bibliography on the god l�im, Pardee (1989–90), 459.

19 Wyatt, RTU, 75.20 Idem (1992), 417–419. Cf. Margalit (1980), 134–135, who takes l�imm as the god

Lim (i.e., Li�mu), but identi�es him with Ba�lu and proposes an etymology from the root l�y [sic] “be strong.”

21 Wyatt (1992), 417 also tentatively considers l�iy, which occurs as a personal name in texts from Ugarit (see DULAT, 489), to be an epithet of Ba�lu.

22 See KTU2 1.3:IV:39; 1.10:II:20. Gray (1979), 319, who likewise takes l�imm as an epithet of Ba�lu, thus translates “the Sister of the Mighty One,” but there is no indepen-dent evidence in support of such an interpretation of ybmt.

23 Fox (1998).24 Ibid., 284–285.

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occurs in epithets of the form kallat X “daughter-in-law of X.”25 In most cases, the second component is a divine name. E.g., d�arpan�tu b�ltu

rab�tu ��rat dEnbilulu kallat dNudi[mmud] “�arpantu, the great lady, the wife of Enbilulu (Marduk), the daughter-in-law of Nudimmud (Ea).”26 This points to an interpretation of l�imm as the divine name Li�mu + enclitic m.27 As noted above, however, this divinity is at present poorly attested at Ugarit and has no known relationship with �Anatu. In some examples of the Akkadian divine epithet kallat x “daughter-in-law of x,” however, the component x refers not to the father-in-law of the goddess, but to her place of residence, i.e., the temple or city of her father-in-law, the familial relationship being understood from the context. The goddess referred to as kallatu is then understood to be the “daughter-in-law” of an unnamed god. For example, Ta�m�tu, the consort of Marduk’s son Nabû, is referred to as kallat É.SAG.ILA2 “the daughter-in-law (of Marduk) associated with the temple Esagila.”28 The Akkadian evidence does not provide a complete precedent for the Ugaritic usage for the fol-lowing two reasons: (1) Akkadian kallatu, while clearly meaning in general both “daughter-in-law” and “sister-in-law,” is to the best of the present author’s knowledge is only extant with the former meaning when occur-ring in divine epithets; (2) As opposed to the clear connection between the unnamed father-in-law of the goddess and the place name follow-ing the term kallatu in the Akkadian epithets, there is certainly no such clear correspondence in the Ugaritic epithet. The Akkadian evidence does suggest, however, that ybmt “sister-in-law” need not be followed by the name of a speci�c deity. The interpretation of l�imm as “peoples” thus seems most likely, since the Ugaritic texts do indicate a relation-ship between the goddess and the l�im(m) “people(s).” In KTU2 1.6:I:6 �Anatu voices concern for the fate of the l�im “people” after hearing of Ba�lu’s death, whereas in KTU2 1.3:II:7 she is said to smite the l�im �p ym “the people(s) of the coast.” The epithet would presumably depict �Anatu both as a divine sister-in-law of an unnamed deity or deities

25 CAD, K, 81; AG, 110–111.26 ABRT 1, 31 r. 22.27 See above, notes 17, p. 189 and 18, pp. 189–190.28 Streck Asb. 286 r. 14. Esagila was the temple of Marduk in Babylon.

epithet 60 191


and at the same time as having a special relationship of some sort with the human l�imm “peoples.”29 This special relationship may well be par-allel to the relationship between YWHW and the μymal “peoples” in Ps. 9:9; 67:5.

29 I would like to thank Prof. Cohen for this comparison. It should be noted that Prof. Cohen realizes that there are several problems that remain with this comparison, as noted above, and that until they are resolved the present interpretation must be con-sidered tentative. However, this is the only explanation that allows for understanding the two terms of this epithet according to their regular meanings in Ugaritic (l�imm) and Biblical Hebrew ( ybmt and l�imm).

Prof. Pardee had kindly informed me that he does not accept Prof. Cohen’s com-parison for two reasons. First, “the genitive expression should prima facie be taken at face value.” Second, “the simple fact that we presently have no data on a genealogical relationship between �Anatu and Li�mu is an insuf�cient basis for rejecting this inter-pretation in favor of a strained interpretation of the phrase.” Here I would simply note that, just as the position of �Anatu as a divine sister-in-law of an unnamed deity or deities is assumed without any textual evidence in Prof. Cohen’s interpretation, so too is the genealogical relationship between �Anatu and the deity Li�mu assumed by Prof. Pardee without any independent textual witness. The reason for tentatively preferring Prof. Cohen’s suggestion is because the other part of his suggestion, i.e., the connection between �Anatu and the human l�imm “peoples” is independently attested in at least two Ugaritic contexts (see above).

192 epithet 60


EPITHET 61

ydd “the beloved”Epithet of mt (1.5)

Contexts

1. KTU2 1.5:III:10 (= 1.5:III:19; 1.5:III:26)dm . mt . �a��[ ] Indeed, I shall invite Môtu [. . .],10 ydd . b qr[b ] The beloved to the mids[t of . . .].1

Similar to the above translation, most scholars who translate the epithet render it as “the beloved,” or the like.2


Context 1: mt // ydd.

Discussion

The epithet ydd “the beloved” occurs three times in the Ugaritic corpus (in KTU2 1.5:III:19 emended from yd ) and refers to Môtu, the god of death. Inasmuch as the present state of the text allows one to judge, all the contexts are identical and the epithet would appear to occur in parallelism with the divine name mt “Môtu.” The epithet is an abbre-viation of the compound component ydd �il “the beloved of �Ilu,” which occurs in the well attested epithet of Môtu, ydd �il �zr “the beloved of

1 For � . . . bqrb “to invite . . . to the midst of,” cf. Tropper, UG, 777.2 Ginsberg, ANET, 138: column not translated; CML1, 104: “(that) he start up”;

KME, 59: “er eile”; MKT, 16: column not translated; TO I, 245–246: column not translated; PLM, 106: “the Beloved”; CML2, 70: “the beloved one”; MLC, 218: column not translated; AD, 134: column not translated; ARTU, 74: “the Beloved”; Smith, UNP, 145: “the Beloved”; Pardee, CS I, 266, n. 223: “beloved”; Dietrich and Loretz, TUAT III/6, 1178: “den Geliebten”; RTU, 122: column not translated; DULAT, 956: “the ‘beloved’.”


194 epithet 61

�Ilu, the hero” (Ep. 62). It is also semantically equivalent to the compo-nent mdd “the beloved,” which occurs in another epithet of the same god, namely, mdd �ilm mt “the beloved of �Ilu, Môtu” (Ep. 71). Each at-testation of ydd “the beloved” admittedly occurs in a fragmentary con-text, but the epithet is nevertheless treated here due to the fact that the text clearly deals with the god Môtu and that ydd “the beloved” and the semantically equivalent mdd “the beloved” otherwise occur in epithets of the same god. See further the discussion of ydd �il �zr “the beloved of �Ilu, the hero” (Ep. 62).


EPITHET 62

ydd �il �zr “the beloved of �Ilu, the hero”Epithet of mt (1.4–1.6; 1.133)

Contexts

1. KTU2 1.4:VII:46–4745 dll . �al . �il�ak . l bn 46 �ilm . mt . I shall surely send a messenger to the son of �Ilu, Môtu,�dd . l ydd 47 �il �zr A courier to the beloved of �Ilu, the hero.

2. KTU2 1.4:VIII:31–32 (= 1.5:II:9)w rgm 30 l bn [[x]] . �ilm . mt And say to the son of �Ilu, Môtu,31 �ny . l ydd 32 �il �zr Tell the beloved of �Ilu, the hero.

3. KTU2 1.5:I:8lyrt 7 b npš . bn �ilm . mt . May you descend into the throat of the son of �Ilu, Môtu,b mh 8 mrt . ydd .�il . �zr Into the gullet of the beloved of �Ilu, the hero.

4. KTU2 1.5:I:13–14tm . bn �ilm 13 mt . The message of the son of �Ilu, Môtu,hwt . ydd . bn �il. 14 �zr The word of the beloved of �Ilu, the hero.1

5. KTU2 1.6:VI:30–3130 yr�u . bn �ilm <m>t . The son of �Ilu, Môtu, feared,�t�. y31dd .�il . �zr The beloved of �Ilu, the hero, was terri�ed.

1 The emendation of the sole occurrence of ydd bn �il �zr to ydd �il �zr (on the clear basis of dittography with bn �ilm in the parallel clause) is widely accepted and surely cor-rect. See Albright (1941a), 41, n. 21; CML1, 102, note to col. i, line 13; CTA, 32; CML2, 68, note to line 13; KTU2, p. 22, col. 2, n. 2 (the question mark there is unnecessary); Smith, UNP, 142 and 173, n. 158 and Pardee, CS I, 265, n. 216 and the translations of this passage in TO I, 241; MLC, 214; and RTU, 116. As noted by Herdner, CTA, 33, n. 1, a similar scribal error occurs in KTU2 1.5:II:18: �al�iyn {bn} b�l (see the context sub �al�iyn b�l [Ep. 15]).


6. KTU2 1.133:16–1715[xx]bn .�ilm 16m[t . ] šm . [. . .] the son of �Ilu, Môtu . . .,2

p ydd 17�il [.] �zr Indeed the beloved of �Ilu, the hero.

Similar to the above translation, the majority of scholars render the epithet as “the beloved of �Ilu, the hero,” or the like.3


Contexts 1–6: bn �ilm mt // ydd �il �zr.

Discussion

The epithet ydd �il �zr “the beloved of �Ilu, the hero” occurs seven times in the Ugaritic corpus and refers to Môtu, the god of death. The com-pound component ydd �il “the beloved of �Ilu” also occurs in the abbre-viated form ydd “the beloved” as an independent epithet of Môtu (Ep. 61). It is semantically (and etymologically) equivalent to the compound component mdd �ilm “the beloved of �Ilu” in another epithet of Môtu, mdd �ilm mt “the beloved of �Ilu, Môtu” (Ep. 71). All three epithets, as well as the epithet bn �ilm mt “the son of �Ilu, Môtu” (Ep. 27), express the special, favored relationship between �Ilu, the head of the Ugaritic pantheon, and Môtu, the most deadly rival of Ba�lu. This relationship parallels that between �Ilu and Yammu, Ba�lu’s principle rival for king-ship over the gods, who is referred to as mdd �il ym “the beloved of �Ilu, Yammu” (Ep. 69). These epithets, therefore, likely re�ect the balance of power within the Ugaritic pantheon before the rise of Ba�lu as acting king of the gods.4

2 For šm, see the note to this context sub bn �ilm mt (Ep. 27).3 Ginsberg, ANET, 135: “El’s Darling Ghazir”; CML1, 101: “the hero loved of

El”; KME, 52: “zum Liebling des Il, dem Fürsten”; MKT, 45: “dem »Starken«, dem Liebling Els”; TO I, 218: “le favori d’El, le Fort”; PLM, 101: “El’s Beloved, the Hero”; CML2, 65: “the hero beloved of El”; MLC, 210: “el amado de Ilu, el Adalid”; AD, 120: “al Favorito de El, l’eroe”; ARTU, 64: “the Beloved of Ilu, the hero”; Smith, UNP, 137: “El’s Beloved, the Hero”; Pardee, CS I, 263: “the beloved warrior of �Ilu”; Dietrich and Loretz, TUAT III/6, 1170: “zum Geliebten Els, dem Helden”; RTU, 111: “the Beloved of El, the hero”; DULAT, 329: “the beloved of DN, the Noble.”

4 Cf. Wyatt (1985), 119–125. According to Wyatt, ibid., 120, “It is no coincidence that the two deities said to be ‘beloved of El’ [Yammu and Môtu—AR] are both repre-sented as royal �gures

196 epithet 62


There is a scholarly consensus that ydd is to be identi�ed with Hebrew dydy “beloved,” for which cf. especially the epithet of the tribe of Benjamin, yhdydy “beloved of YHWH” (Deut. 33:12). The Hebrew term also occurs in the royal name hydydy, where it may express divine choice there as well.5 The component ydd corresponds to the Akkadian divine epithet components namaddu “beloved one,” nar mu “beloved” and mi-

gru “favored one.”6 The derivation of �zr “hero” from the Hebrew root rz[ II “to be strong, mighty” was �rst proposed by Ginsberg and con-vincingly af�rmed by Held.7 The term is semantically akin to Ugaritic divine epithet components such as qrd “hero” (see Ep. 14) and mhr “war-rior” (see Ep. 72–74).8

5 See Wyatt (1985), 117. Cf. Fowler (1988), 117, 165, 292.6 See the discussion of mdd �il ym (Ep. 69).7 Ginsberg (1938b), 210–211, n. 5; Held (1965b), 278–279, n. 31. See also Miller

(1970). According to DULAT, 329, �zr derives from Heb. rz[, but reference is also made to Arabic �az�run “much, abundant, copious.” The Arabic etymology was �rst proposed by Dussaud (1932), 273 and has been accepted by a number of scholars, most recently Pardee, CS I, 340, n. 78. As noted by Held, ibid., however, the Arabic term refers to milk, rain, tears, etc., but is never related to the meanings “strength” or “warriors” which characterize Ugaritic �zr (cf. Lis n al-�arab, Vol. V, 22–23).

8 For another possible use of �zr in a divine epithet, see above, n. 7, p. 171.

epithet 62 197


EPITHET 63

yr� zbl “Yari�u the prince”Epithet of yr� (1.15)

Contexts

1. KTU2 1.15:II:42 [xxxxxxx]x . �r [. . .] bull,3 [xxx . �al�iy]n . b�l [. . .] Ba�lu [the mighty] one,4 [xxxx]mn . yr� . zbl [. . .] Yari�u the prince,5 [xxx . k]�r w �ss [. . . Kô]�aru and assu,6 [xxx]xn . rmy . ršp zbl [. . .] Ra�mayu, Rašap the prince,7 [w] �dt . �ilm . �l�h [And] the assembly of the gods, a third of it (?).

There is a scholarly consensus that the epithet is to be rendered as “Yari�u the prince,” or the like, similar to the above translation.1


Context 1: The epithet occurs in a list of gods without a clear paral-lelistic structure.

Discussion

The epithet yr� zbl “Yari�u the prince” occurs once in the Ugaritic corpus and refers to the moon god Yari�u. The epithet is equivalent to zbl yr� “prince Yari�u” (Ep. 52). For a discussion of the component zbl, see zbl b�l (Ep. 49), above. For the structure of the epithet, cf. ršp zbl (Ep. 99).

1 CML1, 37: “prince Yarikh”; KME, 96: “Jerach den Fürsten”; MKT, 96: “Jr�, der Fürst”; TO I, 537: “Yarikh, le Prince”; PLM, 47: “Yari�, the Prince”; CML2, 90: “prince Yarikh”; MLC, 303: “el Príncipe Yar�u”; AD, 168: “al Principe Yarikh”; ARTU, 205: “his Highness Yarikhu”; Greenstein, UNP, 24: “Prince Yarikh”; Dietrich and Loretz, TUAT III/6, 1234: “den Fürsten Jarich”; RTU, 206: “Prince Moon”; DULAT, 979: “Prince DN.”


EPITHET 64

klbt �ilm �išt “the bitch of �Ilu, �Ištu (Fire)” Epithet of �išt (1.3)

Contexts

1. KTU2 1.3:III:451

l m�št . mdd 39 �il ym . I indeed smote the beloved of �Ilu, Yammu,l klt . nhr .�il . rbm I indeed annihilated Naharu, the god of the immense (waters),40 l �ištbm . tnn .�ištm . lh I indeed captured the dragon of the two �ames,41 m�št . b�n . �qltn I smote the twisting (/ twisted) serpent,42 šly� . d . šb�t . r�ašm The dominant one who has seven heads,43 m�št . mdd �ilm . �arš I smote the beloved of �Ilu, �Arš,44 �mt . �gl . �il . �tk I destroyed the calf of �Ilu, �tk,45 m�št . k{.}lbt . �ilm .�išt I smote the bitch of �Ilu, �Ištu (Fire),46 klt . bt . �il . bb . I annihilated the daughter of �Ilu, �bb (Flame).

Almost all scholars translate the epithet either as “the bitch of �Ilu, �Ishatu/Fire,” similar to the above translation, or as “the bitch of the gods, �Ishatu/Fire,” or the like.2


Context 1: mdd �il ym // nhr �il rbm // tnn �ištm lh // b�n �qltn // šly� d šb�t r�ašm // mdd �ilm �arš // �gl �il �tk // klbt �ilm �išt // bt �il bb.

1 For additional philological notes to this text, see the discussions of the parallel epi-thets: mdd �il ym (Ep. 69); nhr �il rbm (Ep. 80); tnn �ištm lh (Ep. 104); b�n �qltn (Ep. 43); šly� d šb�t r�ašm (Ep. 101); mdd �ilm �arš (Ep. 70); �gl �il �tk (Ep. 86); bt �il bb (Ep. 36).

2 Ginsberg, ANET, 137: “the Godly Bitch Hashat”; CML1, 87: “El’s bitch the �re”; KME, 31: “die Hündin des Il, Ischt”; MKT, 28: “die Feuer(göttin), die Hündin Els”; TO I, 168: “la chienne des dieux, Ishat”; PLM, 79: “Fire, the bitch of the gods”; CML2, 50: “Ishat the bitch of the gods”; MLC, 185: “la Perra divina, Išatu”; AD, 102: “la cagna divina, Ishat” (ibid., n. 16: “Lett.: «fuoco»”); ARTU, 12: “Ishatu, the bitch of Ilu”; Smith, UNP, 111: “Fire, the Dog of El”; Pardee, CS I, 252: “�Ilu’s bitch �Išatu (Fire)”; Dietrich and Loretz, TUAT III/6, 1143: “die Hündin der Götter, Feuer”; RTU, 80: “El’s bitch, Fire”; DULAT, 119: “the Divine Bitch, DN.”


Discussion

The epithet klbt �ilm �išt “the bitch of �Ilu, �Ištu” occurs once in the Ugaritic corpus and refers to the canine demonic being �Ištu (“Fire”).3 The references to �Ilu in several of the parallel terms, especially mdd

�il ym “the beloved of �Ilu, Yammu” (Ep. 69), where �il can only signify “�Ilu,” and the subsequent bt �il bb “the daughter of �Ilu, �bb” (Ep. 36), indicate that �ilm is to be understood as �Ilu + enclitic m, not “the gods” or “divine,” as proposed by not a few scholars (see, n. 2, p. 199). This is further supported by Mesopotamian documents that make refer-ence to the divine dogs of speci�c deities. See especially the four dogs of Marduk (4-a dur.gi7.meš damar.utu.ke4), who are explicitly referred to by name: dUkkumu, dSukkulu, dIkšuda, dIltebu.4

3 In this study, no attempt is usually made to determine the meaning of proper names, because they normally do not occur in meaningful contexts. The present case, however, is an exception. In the light of the Hebrew locution wva bybv “the �ame of his �re” (Job 18:5), the parallelism �išt // bb suggests an etymology of �išt based on Ug. �išt “�re” / Heb. va “�re” / Akk. iš tu, etc. and of bb based on Heb. bybv “�ame.” See Cooper (1981), 365 and the bibliography cited therein. For the parallel DN bb “Flame,” see the discussion of bt �il bb (Ep. 36). The vocalization of �išt as /�ištu/ is based on the polyglot word list RS 20.189 A+B, line 37 (UF 11, 478–479). See UVST, 63, 110 and DULAT, 119.

The interpretation of �išt as “�re” is further suggested by the divine/demonic char-acter of klbt �ilm �išt, since divinized �re is well attested in Mesopotamian literature. Lambert (1988), 132 and n. 25 thus compares �išt in the present context with Eblaite dì-sa-tù, divinized �re (= Sumerian dizi). For the Eblaite deity, see also Pomponio and Xella (1997), 201 and the bibliography cited therein. Note also the frequent references to dgibil = Gira, divinized �re. E.g., [k]alab ummu littaka Gira b nû[ka . . .] a��ka nablu mu�ammi�u m�šâti [. . .] “O Dog! Your mother who bore you is Fire, [your] sire [is . . .], your brothers are Flame(s) that set the nights ablaze” (BWL, 196:19–20). Watson (1978), 397 quotes this text in the present context as an example of the relationship between “dogs” (kalbu) and “�re” (dgibil6 = Gira) // “�ame” (nablu) in Akkadian literature. West (1995), 281 proposes identifying �Ištu with the Mesopotamian demon Lamaštu, who is said to have “the face of a bitch” ( pan� kalbatim [BIN 2 72:2]) and “lights �re (i.e., causes fever)” (ša iš tu inappa�u [RA 18, 198:4]).

4 CT 24, 16:19–22 (cf. AG, 110; CAD, K, 71). For additional examples, see CAD, K, 71.

200 epithet 64


EPITHET 65

k�r(m) brk “Kô�aru, your spellcaster”Epithet of k�r (1.6)

Contexts

1. KTU2 1.6:VI:49–5048 �dk .�ilm . Your (Šapšu) company are the gods,hn . mtm 49 �dk Behold, the dead are your company,k�rm . brk (As well as) Kô�aru, your spellcaster,50 w�ss. d�tk And assu, your expert (in magic).

As opposed to the above translation, most scholars render the expres-sion as “Kô�aru is your companion,” or the like.1 It is usually not con-sidered an epithet.


Context 1: �ilm // mtm // k�rm brk // �ss d�tk.

Discussion

The epithet k�r(m) brk “Kô�aru, your spellcaster” occurs once in the Ugaritic corpus and refers to Kô�aru wa assu, the god of wisdom (in-cluding magic) and craftsmanship. It corresponds to rn br(m) “�ôr�nu,

1 Ginsberg, ANET, 141: “Kothar thy fellow”; CML1, 115: “Kathir was thy com-panion”; KME, 76: “Kuscharu ist dein Vertrauter”; MKT, 23: “K�r soll dir Gefährte sein”; TO I, 270: “Kothar est ton compagnon”; PLM, 117: “is Kothar thy companion”; CML2, 81: “Kothar is your companion”; MLC, 235: “Kô�aru tu compañero”; AD, 146: “Kothar ti è compagno”; ARTU, 99: “let Kotharu be your friend”; Smith, UNP, 164: “Kothar is your magician”; Pardee, CS I, 273: “is Kô�aru your companion”; Dietrich and Loretz, TUAT III/6, 1197: “Koschar ist dein Freund”; RTU, 144: “Kothat is your associate”; DULAT, 353: “DN, your companion.”


the spellcaster” (Ep. 55), an epithet of �ôr�nu, a god known primarily from his role in magical texts.2 For br “spellcaster” and its semantic equivalents in Akkadian divine epithets, see the discussion of rn br(m) (Ep. 55) and the bibliography cited therein.3

2 Cf. Smith (1984).3 See also the discussion of the parallel epithet �ss d�tk (Ep. 58).

202 epithet 65


EPITHET 66

l�pn(/l�pn) �il d(/) p�id“the sagacious one, the god of mercy”

Epithet of �il (1.1; 1.5; 1.6; 1.15; 1.16; 1.18; 1.24)

Contexts

1. KTU2 1.1:III:21–22�idk . l yt[n . pnm . Then he indeed se[ts out],�m . l pn] 22 �il d p�id . [For the sagacious one], the god of mercy.

2. KTU2 1.1:IV:1818 �ank . l�pn .�il[ . d p�id ] I, the sagacious one, the god [of mercy].

3. KTU2 1.4:IV:58 (= 1.1:IV:13; 1.6:I:49–50; 1.16:V:23; 1.18:I:15)w y�n . l�pn �il . d p�id The sagacious one, the god of mercy responded.

4. KTU2 1.5:VI:11–1211 �apnk . l�pn . �il[[xx]] 12 d p�id Thereupon the sagacious one, the god of mercy,yrd . l ks�i . y�b 13 l hdm Descended from the throne and sat upon the footstool.

5. KTU2 1.6:III:4 (= 1.6:III:10)4 b lm . l�pn . �il . d p�id In the dream of the sagacious one, the god of mercy,5 b rt . bny . bnwt In the vision of the creator of creatures.

6. KTU2 1.6:III:1414 šm� . l�pn . �il . d p�id The sagacious one, the god of mercy rejoiced.

7. KTU2 1.15:II:13–1413 [xx . t]tb� . l l pn 14 [�il . ]d p�id [. . . you] depart, O sagacious one, the god of mercy.

8. KTU2 1.16:IV:99 k y�n.l �pn.�il d p�i[d] Then the sagacious one, the god of mercy responded.


9. KTU2 1.16:V:101

9 [wy�n] 10 l�pn.�i[l . dp�id . The sagacious one, the go[d of mercy responded].

10. KTU2 1.24:44–45yrdt 43 b�rgzm Who descend . . . .,gb [[z]]gb zt dt. 44 ll�ay . . . . . . . . . . . . . . . . . . . .,�m l�pn �i45l p�id To the sagacious one, the god of mercy.

As opposed to the above translation, the component l�pn (/ l�pn) is usu-ally interpreted as either a proper name or “the Benevolent,” or the like. The component �il d(/) p�id is usually rendered as “. . . of mercy, or the like, the initial element considered to be either a common noun “the god,” as in the above translation, or the divine name �Ilu.2


Context 5: l�pn �il d p�id // bny bnwt.

Discussion

The epithet l�pn(/l�pn) �il d(/) p�id “the sagacious one, the god of mercy” occurs �fteen times in Ugaritic literature and refers to �Ilu, the head of the Ugaritic pantheon and father of mankind and the gods.3 It is com-posed of two independent components, l�pn (/ l�pn) “the sagacious one” and �il d (/ ) p�id “the god of mercy,” each of which occurs separately as components of other compound epithets referring exclusively to �Ilu.4

1 The reconstruction follows Greenstein, UNP, 37.2 Ginsberg, ANET, 139: “Kindly El Benign”; CML1, 75: “Lutpan kindly god”;

KME, 63: “der Freundliche, Il, der Mitleidige”; MKT, 17: “der Gütige, El, der Gemüt-volle”; Herrmann (1968), 23: “El, der gemütvoll ist”; TO I, 250: “El, le Miséricordieux au grand coeur”; PLM, 108: “L pn, God of Mercy”; CML2, 73: “Latipan kindly god”; MLC, 162: “el Benigno, Ilu, el Bondadoso”; AD, 136: “il benigno El, il Misericordioso”; ARTU, 23: “the Benevolent, Ilu the good-natured”; Margalit (1989a), 153: “L pn, the benevolent god”; Smith, UNP, 92: “Bene�cient El the Benign”; Pardee, CS I, 245: “the Gracious One, the kindly god”; Dietrich and Loretz, TUAT III/6, 1110: “zum Freun-dlichen, El dem Gütigen”; RTU, 46: “the Compassionate, the god of mercy”; DULAT, 507: “Benevolent, DN, the Kind-hearted.”

3 For the variant spelling l�pn �il p�id, which occurs solely in KTU2 1.24 (context 10), see Blau (1970), 43; idem (1977), 72–73, n. 19; Freilich and Pardee (1984), 35; Garr (1986), 49; DULAT, 508.

4 See components XLII and LXXVII, respectively.

204 epithet 66


The long accepted interpretation of l�pn as “benevolent, compassion-ate, kindly” is based on Arabic la��fun “gentle, kind.” The Arabic ety-mology is particularly likely because it occurs in the Qur��n exclusively as an epithet of Allah.5 Tropper and Hayajneh however, have recently convincingly demonstrated that the meaning of la��fun in these passages is almost always “subtle, sagacious” and refers to the intellectual ca-pacity of the deity.6 Tropper and Hayajneh further note that the latter meaning is closer to the original sense of the root and that the now usu-al meaning “gentle, kind” became dominant only in the post-Classical period.7 It thus seems most likely that Ugaritic l�pn similarly refers to the intellectual capacity of �Ilu (Tropper and Hayajneh: scharfsinnig). As noted by Tropper and Hayajneh, this meaning accords well with the references in the Ugaritic texts to �Ilu’s wisdom and is paralleled by numerous Akkadian epithets referring to the knowledge and wisdom of the Mesopotamian god Enki/Ea who, like �Ilu, was the creator of man-kind and dwelt in a watery abode.8

Many scholars analyze the compound component �il d p�id as the di-vine name �Ilu + d p�id “lit. of heart.”9 For the evidence in favor of the interpretation of �il in the present epithet as the common noun “the god,” see Tropper and Hayajneh (2003), 171–173.

Virtually all scholars identify p�id with Arabic fu� dun “heart” and un-derstand d p�id “lit. of heart” to refer to the kind and merciful feelings of the deity vis à vis mankind. This interpretation is supported by the fact that according to the Ugaritic texts mankind is �Ilu’s creation. Cf. �ab �adm “father of mankind” (Ep. 2) and bny bnwt “the creator of creatures” (Ep. 29), both epithets of �Ilu. It seems methodologically preferable, how-ever, to interpret �il d p�id “the god of mercy” based on Akkadian padû “to be merciful,”10 rather than resorting to a much later attested Arabic ety-mology that to the best of my knowledge does not occur as a component

5 Even scholars who treat l�pn as a proper name usually derive it from the Arabic term.

6 Tropper and Hayajneh (2003), 159–171. Tropper and Hayajneh, ibid., 170 also show that the cognate verb tala��afa, which likewise occurs in the Qur��n exclusively (once) with reference to All�h, belongs to the same semantic �eld.

7 Ibid., 166–167, 169–170. 8 Ibid., 177–180. 9 Cf., for example, Ginsberg, ANET, 139; KME, 63; MKT, 17; Herrmann (1968),

23; TO I, 250; MLC, 162; AD, 136; Smith, UNP, 92; Dietrich and Loretz, TUAT III/6, 1110; DULAT, 507 (quoted above, n. 2, p. 201).

10 Cf. AHw, 808 (without reference to Ugaritic p�id); CDA, 260.

epithet 66 205


in a divine epithet.11 The Akkadian terms derived from this verb usually occur in epithets (of gods, demons or weapons, etc.) only when negated, viz., l p dû “merciless” and l p�di “without mercy,”12 but an af�rmative example can be quoted from a Namburbû text: p�dû lipdânni “may a merciful one save me.”13 Furthermore, a lexical text equates l p dû with l g milu,14 and the form g milu “merciful, sparing” without negation oc-curs in Akkadian divine epithets.15 The (compound) component �il d p�id “the god of mercy” would thus semantically correspond to the biblical divine epithet μwtrw ˆwnj “Compassionate and Merciful,”16 the Arabic divine epithet ar-ram nu r-ra�mu “the Merciful and Compassionate”17 and the Akkadian divine epithet r�m�nû “merciful.”18

11 Based on Arabic fu� dun “heart,” Tropper and Hayajneh (2003), 173–180 propose translating �il d p�id as “der verständige Gott” (ibid., p. 177). Such an interpretation is clearly appropriate with regard to the immediate context (the collocation with l�pn “the sagacious one”) and the general character of �Ilu, as noted above with respect to l�pn. It also accords with the fact that, as discussed by Tropper and Hayajneh, in the Qur��n fu� dun “heart” is associated with the intellect, not with emotions relating to love or mercy. Ibid., 174–176. According to Tropper and Hayajneh, Arabic qalbun “heart” and lubbun “heart” and Hebrew bl “heart” also generally show a similar semantic range (ibid., 173–177). Nevertheless, the epithets l�pn wqdš “the sagacious and holy one” (Ep. 67), l�pn ttk “the sagacious one, your sire” (Ep. 68) and �r l�pn “the bull, the sagacious one” (Ep. 112) indicate that the component accompanying l�pn “the sagacious one” need not necessarily refer to the wisdom of the deity. The same is conversely true for the component �il d p�id in the epithet �r �il d p�id “the bull, �il d p�id” (Ep. 111). Further-more, although the present interpretation does not depend on a comparison with Ara-bic fu� dun “heart,” it may be noted that Tropper and Hayajneh (2003), 174, concede that in pre-Islamic poetry both fu� dun “heart” and qalbun “heart” are not infrequently associated with emotions such as “love.” In Akkadian, moreover, the libbu “heart” of the deity is sometimes said to be “merciful.” Cf., for example, r�m�nû libbuk “your (Marduk) heart is merciful” (AfO 19 56:17) and kabtat q ssu libbašu r�m�nî “heavy is his (Marduk) hand, but his heart is merciful” (AnSt 30 105:33).

12 For references, see AHw, 808, s.v., p dû, esp. meaning 3; ibid., 862, s.v. p�du.13 OrNS 36, 10: r. 10'.14 LTBA 2 2:128–129 (see CAD, G, 33).15 E.g., r�m�nû g mil napš ti muballi� m[�t�t]u “(Ninurta) the merciful one, who spares

lives and revives the dying” ( JRAS Cent. Supp. pl. 2:6). Cf. AG, 76.16 E.g., Ex. 34:6; Jonah 4:2; Ps. 86:15.17 For this ubiquitous divine epithet, see Gimaret (1988), 375–383, 391–394.18 E.g., ilu r�m�nû “(Adad) the merciful god” (Iraq 24 93:7). For this and numerous

additional examples, see CAD, R, 258.

206 epithet 66


EPITHET 67

l�pn w qdš

“the sagacious and holy one”Epithet of �il (1.16)

Contexts

1. KTU2 1.16:I:11 (1.16:II:49)�ap 10 krt . bnm . �il . But Kirta is the son of �Ilu,šp 11 l�pn . w qdš The offspring of the sagacious and holy one.

2. KTU2 1.16:I:21–2220 �i km . yrgm . bn �il 21 krt . Is not Kirta called the son of �Ilu,šp . l�pn 22w qdš The offspring of the sagacious and holy one?

As opposed to the above translation, most scholars either render the ele-ment as “the Compassionate and Holy One,” or the like,1 or interpret one or both of the elements as a proper noun.2


Contexts 1, 2: �il // l�pn wqdš.

Discussion

The epithet l�pn w qdš “the sagacious and holy one” occurs three times in Ugaritic literature and refers to �Ilu, the head of the Ugaritic pantheon

1 Ginsberg, ANET, 147: “the Kindly One, and a holy being”; TO I, 551: “le Miséri-cordieux et Saint”; AD, 172: “del Misericordioso e Santo”; Greenstein, UNP, 31: “the Gentle and Holy One”; RTU, 221: “the Compassionate and Holy One”; Pardee, CS I, 339: “the Gracious and Holy One”; Dietrich and Loretz, TUAT III/6, 1241: “des Gütigen und des Heiligen”; DULAT, 507: “the ‘Benevolent and Holy One’ ” [ibid., 696: “the ‘benevolent’ and the ‘holy’ ”].

2 CML1, 41: Lutpan and Kadesh”; KME, 104–105: “des Freundlichen und der Qadesch”; MKT, 99: “des Gütigen und der (?) Qdš ”; CML2, 95: “Latipan and the Holy one”; ARTU, 212: “the Benevolent and Qudshu.”


and father of mankind and the gods. All scholars agree that the �rst component, l�pn, refers to �Ilu. For the meaning of the component, see the discussion of l�pn �il d p�id “the sagacious one, the god of mercy” (Ep. 66) and the bibliography cited therein. Scholars are divided, however, as to whom the second element refers: �Ilu or his consort �A�iratu.3 A few accept both possibilities.4 The identi�cation of qdš with the goddess �A�iratu is inspired, in part, by references to the unmistakably Semitic goddess Qdš in Egyptian texts of the Ramesside period in collocation with �Anatu and �A�tartu.5 By elimination, Qdš is identi�ed with the Ugaritic goddess �A�iratu. Nevertheless, whereas �Anatu and �A�tartu are closely associated in both the Ugaritic and Egyptian texts, there is no Ugaritic parallel with respect to �A�iratu for the apparent coales-cence of Qdš with �Anatu and �A�tartu into a single deity,6 nor for her erotic character.7 Furthermore, whereas the Ugaritic �A�iratu is the con-sort of �Ilu, in the Egyptian texts Qdš is associated not with �Ilu (who is very poorly attested in Egypt with the exception of proper names), but with the Canaanite god Rašap and the Egyptian god Min.8 Some scholars have also adduced Ugaritic qdš �a�rt �rm (KTU2 1.14:IV:34–35) or bn qdš (KTU2 1.2:I:21, etc.) as an indication that qdš was an epithet of �A�iratu.9 The former phrase, however, is best interpreted as “the

3 For the interpretation of qdš as referring to �Ilu, see EUT, 43–44; Gray (1964), 66; Cazelles (1976), 38; MLC, 617; van Selms (1982), 262–264; Wiggins (1991), 388–389; Wyatt, RTU, 54–55, n. 78; DULAT, 696; and cf. the translations quoted above, n. 1, p. 207. For the interpretation of qdš as referring to �A�iratu, see Virolleaud (1941), 112–113; Albright (1942), 75–76 and 196, n. 17; idem (1968), 106 and 210; CML2, 38, n. 4; Redford (1973), 45–46; Kuhnigk (1974), 12, n. 43; CML2, 156; Hvidberg-Hansen (1979), I, 73–74, ibid., II, 70, n. 6, 72, n. 19, 77–78, n. 41; Clamer (1980), 159; Betlyon (1985), 55; Maier (1986), 42–44, 54, n. 91, see also p. 193; Hestrin (1987), 68; Michel (1987), 138, n. 42; and the translations quoted above, n. 2, p. 207. For additional bibli-ography, see DULAT, 696.

4 Herdner (1938), 121, n. 1; de Moor, SP, 130.5 For Qdš, see especially Stadelmann (1967), 110–123.6 See Edwards (1955). Cf. Redford (1973), 37, 42–46. The parallelism �a�rt “�A�iratu”

// btlt [�nt] “the maiden �Anatu” (KTU2 1.15:II:26–27) does not prove a coalescence of the two goddesses. Cf. �amrr “�Amrr” // btlt �nt “the maiden �Anatu” (KTU2 1.4:IV:18) and �al�iyn b�l “Ba�lu the mighty one” // btlt �nt “the maiden �Anatu (KTU2 1.4:II:23–24, etc.), where clearly neither �Amrr nor Ba�lu is depicted as having coalesced with �Anatu.

7 See Clamer (1980), 159–160.8 See Stadelmann (1967), 117–1230. Stadelman, ibid., 115–116 suggests that Qdš

was considered to be the consort of Ptah, who was identi�ed with the Canaanite deity Kô�aru.

9 E.g., Albright (1942), 75–76, 78, n. 17, 196; Stadelmann (1967), 113; Cross, CMHE, 33–35.

208 epithet 67


sanctuary of �A�iratu of Tyre,”10 whereas the latter most likely means “holy ones (lit. sons of holiness).”11 On the other hand, the clear par-allelism �il // l�pn w qdš points to an analysis of qdš as a (nominalized) adjective referring to �Ilu.12 The structure of the epithet would resemble that of binominal divine names such as k�r w �ss, except that in the pres-ent case the components have not become independent divine names.13 Cf. also [�il ] g�r w yqr “the powerful and august [god]” (Ep. 9), where the (reconstructed) noun �il is modi�ed by a pair of adjectives.

Cf. Biblical Hebrew vwdq “holy”14 and Arabic qudd�sun “All-Holy,”15 both occurring as divine epithets.

10 Cf. the translation of the passage sub �ilt �dynm (Ep. 18). The passage is similarly translated in most recent translations (e.g., Greenstein, UNP, 19; Pardee, CS I, 336; Wyatt, RTU, 200).

11 Cf. Smith, UBC I, 266, 294–295. Caquot et al., TO I, 124 translate bn qdš similarly, although they do not exclude the possibility that qdš refers to �A�iratu or �Ilu [see ibid., note (n)]. According to Pope, EUT, 43–44: “Although qdš is well known as a synonym of Asherah there is nothing to indicate that it is so used in the Ugaritic texts. Against Dussaud it is here held that l�pn wqdš refers to El alone and does not represent the divine pair El and Asherah. The element qdš in the divine name qdš wamrr also cannot possibly designate Asherah . . . . Holiness pertains to the gods in general who are called bn qdš, ‘sons of holiness, holy ones’ . . . .”

12 Cf. the discussion of this word in DULAT, 696, s.v. qdš (I), meaning 2.13 Although I have followed Tropper and Hayajneh (2003) in interpreting l�pn as an

epithet “the sagacious one,” a case could be made for taking it as a proper name, since the root l�p is not productive in Ugaritic and is otherwise attested in West Semitic only in proper names (see the evidence adduced by Trooper and Hayajneh [2003], 163). The comparison with k�r w �ss would then be even more appropriate.

14 Isa. 40:25; Hab. 3:3; Job 6:10. Cf. the divine epithets larcy vwdq “the Holy One of Israel” (e.g., Isa. 5:24; Ps. 71:22) and vwdqh lah “the holy God” (Isa. 5:16).

15 Q. 62:1: . . . al-maliki l-qudd�si l-�az�zi l-ak�mi “ . . . the Sovereign, the Holy one, the Exalted in Might, the Wise”; See Gimaret (1988), 202–204.

epithet 67 209


EPITHET 68

l�pn tkk “the sagacious one, your sire”Epithet of �il (1.1; 1.6)

Contexts

1. KTU2 1.6:IV:11 (= 1.1:II:18; 1.1:III:6)110 t�m . �r . �il . �abk The message of the bull �Ilu, your father,11 hwt . l�pn . tkk The word of the sagacious one, your sire.

As opposed to the above translation, the majority of scholars render the epithet as “the Benevolent, your Begetter,” or the like.2


Context 1: �r �il �abk // l�pn tkk

Discussion

The epithet l�pn tkk “the sagacious one, your sire” occurs three times in the Ugaritic corpus and refers to �Ilu, head of the pantheon and father of mankind and the gods. For l�pn “the sagacious one,” see the discus-sion of l�pn �il d p�id “the sagacious one, the god of mercy” (Ep. 66) and

1 For the restoration of KTU2 1.1:III:5–6, see CML2, 130; MLC, 161; Smith, UBC I, 159 and 162 (as opposed to p. 155!); idem, UNP, 91. Cf. also the translation by Wyatt, RTU, 44 (without comment). KTU and KTU2 restore differently. According to his trans-lation, Pardee, CS I, 244 does not restore the last word, tkk, but leaves the lacuna blank. The physical state of the tablet does not allow one to accurately determine its original dimensions (see the recent photographs of 1.1:III:5–6 in UBC I, pls. 1,7,8), but the par-allel with 1.6:IV:10–11 makes the restoration of 1.1:III:5–6 (and 1.1:II:18) certain.

2 Ginsberg, ANET, 141: “the Kindly, thy begetter”; CML1, 113: “Lutpan thy par-ent”; KME, 72: “des Freundlichen, deines Erzeugers”; MKT, 21: “des Gütigen, [deines] Gebieters”; TO I, 263: “du Miséricordieux, ton géniteur”; PLM, 114: “L pn, thy beget-ter”; CML2, 78: “Latipan your sire”; MLC, 229: “del Benigno, tu progenitor”; AD, 142: “del Benigno, tuo progenitore”; ARTU, 92: “the Benevolent, your sire”; Smith, UNP, 159: “the Bene�cent, your Begetter”; Pardee, CS I, 271: “the Gracious One, your sire”;


the bibliography cited therein. The component tkk “your sire” appar-ently comprises a G active participle from a root tk “to sire, to exercise authority, to control.”3 The same root occurs in the epithet tk dgn “scion of Dag�nu” (Ep. 57), where tk is apparently a G passive participle or the like (see the discussion ad loc.).4 The component tkk “your (Šapšu / �Anatu / Kô�aru wa assu) sire” accords with �Ilu’s role as father of the gods, as expressed in his epithets of �ab / �abn “father” / “our father” (Ep. 1) and �r �aby (/-k/-h) �il “the bull, my (/your/his/her) father, �Ilu” (Ep. 109), and related epithets.5

Dietrich and Loretz, TUAT III/6, 1192: “vom Freundlichen, deinem Gebieter”; RTU, 41: “the Compassionate, your progenitor.” DULAT, 375: “the benevolent one, your progenitor.”

3 Cf. de Moor (1969), 179, who claims that tk in the present epithet literally means “ruler, he who exerts the patria potestas,” whence his translation “sire” (ARTU, 92). Many scholars interpret ttk in KTU2 1.6:VI:46 as a verb “you rule” from the same root. See, for example, de Moor (1969), 179; Pardee, CS I, 273, n. 279; Wyatt, RTU, 144, n. 120; DULAT, 375 (“you subdue”).

4 Virolleaud (1937b), 5 compares the Arabic pair w lidun “father (lit. begetter)” : waladun “son.”

5 See the discussions ad loc.

epithet 68 211


EPITHET 69

mdd �il ym “the beloved of �Ilu, Yammu” Epithet of ym (1.1; 1.3; 1.4)

Contexts

1. KTU2 1.1:IV:20 [reconstr.]1

20 šmk . mdd . �i[l ] Your name, the beloved of �I[lu, Yammu] . . . .

2. KTU2 1.3:III:38–392

m�št . mdd 39 �il ym . I indeed smote the beloved of �Ilu, Yammu,l klt . nhr .�il . rbm I indeed annihilated Naharu, the god of the immense (waters),40 l �ištbm . tnn .�ištm . lh I indeed captured the dragon of the two �ames,41 m�št . b�n . �qltn I smote the twisting (/ twisted) serpent,42 šly� . d . šb�t . r�ašm The dominant one who has seven heads,43 m�št . mdd �ilm . �arš I smote the beloved of �Ilu, �Arš,44 �mt . �gl . �il . �tk I destroyed the calf of �Ilu, �tk,45 m�št . k{.}lbt . �ilm .�išt I smote the bitch of �Ilu, �Ištu (Fire),46 klt . bt . �il . bb . I annihilated the daughter of �Ilu, �bb (Flame).

3. KTU2 1.4:II:3434 b mdd . �il . y[m ] . . . the beloved of �Ilu Ya[mmu . . .],35 bym �il . d[ . . . Yammu, the god [. . .],36 n]hr. �il . y[ ] [. . . Na]haru, the god [. . .].

4. KTU2 1.4:VI:1212 [xx]x[xxxx . m]dd . �il ym [. . . . the be]loved of �Ilu, Yammu.

5. KTU2 1.4:VII:3–42 [xxxxxx . ]�al�iyn . b�l [. . .] Ba�lu the mighty one,3 b[xxxx . ] tk . mdd �il 4 ym [. . .] the beloved of �Ilu, Yammu.

1 KTU2 and many other scholars do not reconstruct ym in this context, thus treat-ing mdd �i[l] “beloved of �Ilu” as an independent epithet. Cf. Smith, UNP, 89 (contrast Smith, UBC I, 149); Pardee, CS I, 245; n. 32; RTU, 49, n. 54. The component mdd �il, however, is otherwise always followed by a divine name, both in the case of the present epithet and in the other epithets in which it occurs, namely, mdd �ilm �arš “the beloved of �Ilu, �Arš” (Ep. 70) and mdd �ilm mt “the beloved of �Ilu, Môtu” (Ep. 71).

2 For additional philological notes to this text, see the discussions of the parallel epi-thets: nhr �il rbm (Ep. 80); tnn �ištm lh (Ep. 104); b�n �qltn (Ep. 43); šly� d šb�t r�ašm (Ep. 101); mdd �ilm �arš (Ep. 70); �gl �il �tk (Ep. 86); klbt �ilm �išt (Ep. 64); bt �il bb (Ep. 36).


There is a scholarly consensus that the epithet is to be rendered as “the beloved of �Ilu, Yammu,” or the like, similar to the above translation.3


Context 2: mdd �il ym // nhr �il rbm // tnn �ištm lh // b�n �qltn // šly� d šb�t r�ašm // mdd �ilm �arš // �gl �il �tk // klbt �ilm �išt // bt �il bb.4

Context 5: �al�iyn b�l // mdd �il ym.

Discussion

The epithet mdd �il ym “the beloved of �Ilu, Yammu” occurs �ve times in the Ugaritic corpus and refers to Yammu, god of the sea. The com-ponent mdd “beloved” derives from the root ydd and is best understood as a m-preformative noun of the form maqtal- or maqt l-.5 The epithet is semantically and etymologically equivalent to ydd �il �zr “the beloved of �Ilu, the hero” (Ep. 62). Both express the special, favored relationship between �Ilu, the head of the Ugaritic pantheon, and Yammu, the main rival of Ba�lu for the kingship over the gods.6

Epithets referring to a god as “the beloved” of another god are similarly attested in Akkadian. Cf., for example, namaddi dAššur “(Ninlil) the beloved one of Aššur”7 and nar m dEnlil “(Šamaš) the beloved of

3 Ginsberg, ANET, 137: “El’s Belov’d Yamm”; CML1, 87: “Yam beloved of El”; KME, 30: “den Liebling des Il, Jam”; MKT, 27: “Jm, den Liebling Els”; TO I, 167: “le favori d”El, Yam”; PLM, 79: “El’s Darling, Yamm”; CML2, 50: “Yam the darling of El”; MLC, 185: “el Amado de Ilu, Yammu”; AD, 101: “l’amato di El, Yam”; ARTU, 11: “Yammu, Beloved of Ilu”; Smith, UNP, 111: “Yamm, the Beloved of El”; Pardee, CS I, 252: “�Ilu’s beloved, Yammu”; Dietrich and Loretz, TUAT III/6, 1142: “den Geliebten Els, Yamm”; RTU, 79: “the Beloved of El, Yam”; DULAT, 526: “the beloved of DN, DN.”

4 For the sequence of parallel terms in this context, see the discussion of nhr �il rbm (Ep. 80).

5 See GUL, 123, 149; UG, 476.6 Cf., for example, Kapelrud (1952), 103; EUT, 92–93; CEB, 120–121; L’Heureux

(1979), 14–18; Wyatt (1985), 119–125. It can hardly be coincidental that the other pri-mary opponent of Ba�lu, Môtu, is similarly referred to as mdd �ilm mt “the beloved of �Ilu, Môtu” (Ep. 71). Cf. Wyatt, ibid., 120: “It is no coincidence that the two deities said to be ‘beloved of El’ [Yammu and Môtu—AR] are both represented as royal �gures.”

7 AKA 62 IV 35. For the correct etymological connection between both Akkadian namaddu II “beloved one” and the Akkadian PN m�d du with West Semitic mdd // ydd, see AHw, 571 (s.v. mad du II), 665 (s.v. m�d du), 725 (s.v. namaddu II). See also CAD, M/2, 160 (s.v. mud du) and CAD, N/1, 207 (s.v. namaddu B). Tropper, UG, 476, likewise

epithet 69 213


Enlil.”8 The semantically related term migru “favored one” also occurs once in such a context: dŠamši migir d[. . .] “Šamaš, the favored one of [DN].”9

mdd “beloved” also occurs in texts from Ugarit as a component in personal names.10

compares Ug. mdd with Akk. m�d du, which he takes as a West Semitic loanword. Note that CDA, 235 (s.v. namaddu II) and 214 (s.v. m�d du) appears to cite the same etymology as AHw, i.e., mad du II, but an apparent inadvertant typographical error caused the original mad du II in AHw, 571 to be eliminated from CDA, so that the original mad du III in AHw, 571 (an Aramaic loanword in Akkadian meaning “to escape”) became mad du II in CDA, 187. Thus unadvertantly CDA has now changed the correct etymol-ogy suggested by AHw to one that is completely untenable.

8 Laessøe, Bit Rimki, 57:54. For this and additional examples, see CAD, N/1, 344. Tropper, UG, 477, similarly compares Ug. mdd with Akk. nar mu, but without noting the parallel usage in divine epithets.

9 Schollmeyer, Nr. 32, 4. Cf. CAD M/2, 49.10 PTU, 143. Cf. Fowler (1988), 184–185, 292.

214 epithet 69


EPITHET 70

mdd �ilm �arš “the beloved of �Ilu, �Arš”Epithet of �arš (1.3)

Contexts

1. KTU2 1.3:III:431

m�št . mdd 39 �il ym . I indeed smote the beloved of �Ilu, Yammu,l klt . nhr .�il . rbm I indeed annihilated Naharu, the god of the immense (waters),40 l �ištbm . tnn .�ištm . lh I indeed captured the dragon of the two �ames,41 m�št . b�n . �qltn I smote the twisting (/ twisted) serpent,42 šly . d . šb�t . r�ašm The dominant one who has seven heads,43 m�št . mdd �ilm . �arš I smote the beloved of �Ilu, �Arš,44 �mt . �gl . �il . �tk I destroyed the calf of �Ilu, �tk,45 m�št . k{.}lbt . �ilm .�išt I smote the bitch of �Ilu, �Ištu (Fire),46 klt . bt . �il . bb . I annihilated the daughter of �Ilu, �bb (Flame).

The epithet is usually rendered either as “the beloved of �Ilu, �Arš,” or the like, similar to the above translation, or as “the beloved of the gods, �Arš,” or the like.2


Context 1: mdd �il ym // nhr �il rbm // tnn �ištm lh // b�n �qltn // šly� d šb�t r�ašm // mdd �ilm �arš // �gl �il �tk // klbt �ilm �išt // bt �il bb.

1 For additional philological notes to this text, see the discussions of the parallel epi-thets: mdd �il ym (Ep. 69); nhr �il rbm (Ep. 80); tnn �ištm lh (Ep. 104); b�n �qltn (Ep. 43); šly� d šb�t r�ašm (Ep. 101); �g �il �tk (Ep. 86); klbt �ilm �išt (Ep. 64); bt �il bb (Ep. 36).

2 Ginsberg, ANET, 137: “El’s Belov’d Ar[. . . ?]”; CML1, 87: “the monster loved of El”; KME, 30: “den Liebling des Il, Ar”; MKT, 28: “den Liebling Els, Ar . . .”; TO I, 168: “le favori des dieux, Ar[sh]”; PLM, 79: “the darling of the gods, Ar[sh]”; CML2, 50: “Arsh the darling of the gods”; MLC, 185: “el Amado de Ilu, Aršu”; AD, 102: “l’amato di El, Arish” (ibid., n. 14: “Lett. «il pretendente»”); ARTU, 11: “Arishu, Beloved of Ilu”; Smith, UNP, 111: “Desi[re], the Beloved of El”; Pardee, CS I, 252: “�Ilu’s beloved �Arišu (Demander)”; Dietrich and Loretz, TUAT III/6, 1143: “den Geliebten Els, Arisch”; RTU, 79: “the Beloved of El, Arsh”; DULAT, 526: “the beloved of DN, DN.”


Discussion

The epithet mdd �ilm �arš “the beloved of �Ilu, �Arš” occurs once in the Ugaritic corpus and refers to the sea monster �Arš.3 The component Ãarüs is clearly a proper name, since it corresponds to well known divine names in both the parallel epithet mdd �il ym “the beloved of �Ilu, Yammu” (Ep. 69) and the epithet mdd �il mt “the beloved of �Ilu, Môtu” (Ep. 71).4 For mdd �ilm “the beloved of �Ilu,” see the discussion of mdd

�ilm mt (Ep. 71). The association of �arš with tnn “(sea) dragon,” a “per-soni�cation” of the sea, both in the present context and in KTU2 1.6:VI:51,5 indicates that the present epithet refers to essentially the same relationship of �Ilu with the dei�ed/demonic Sea as does the parallel epithet mdd �il ym “the beloved of �Ilu, Yammu” (Ep. 69).


3 According to KTU2 1.6:VI:51, �arš is a sea monster of some sort: bym �arš wtnn “in the sea are �Arš and the dragon.” This accords well with the collocation of �arš and mdd �il ym // nhr �il rbm // tnn �ištm lh // b�n �qltn // šly� d šb�t r�ašm in context 1. The colloca-tion with the following epithet, �gl �il �tk “the calf of �Ilu, �tk,” however, suggests that �arš may have a bovine form and, if so, might well be somehow related to the biblical twmhb in Job. 40:15. See J. Day (1985), 80–87; Batto (1999), 167–168.

4 Many scholars propose a derivation of the name from the Ugaritic root �rš “to request, wish, demand.” Cf., for example, Smith, UNP, 111; Pardee, CS I, 252 (quoted above, n. 2, p. 215). Supported by this etymology, Dahood (1965c), 52 compares the Ugaritic term with the minor deity Pothos “desire, sexual desire,” said by Philo of Byb-los to have been borne by Kronos and Astarte. Margalit (1980), 199–200 analyzes the word in a much more unlikely way as �a + rš, deriving the latter from Arabic rašša “to spray” and Aramaic ssr “to spray.” He claims that �arš is a poetic equivalent of �an�r “whale.” According to Caquot (1959), 99, �arš means “aux têtes multiples” (< r�iš “head”). This too is most unlikely for lack of any precedent.

5 See above, n. 3, p. 216. Cf., for example, Caquot (1959), 99, who interprets �arš as an epithet of tnn. De Moor, SP, 242 identi�es �arš and tnn as (distinct) sea monsters who help Yammu.

6 PTU, 143. Cf. Fowler (1988), 184–185, 292. For a full discussion of the element mdd, see above, n. 10, p. 214.

216 epithet 70


EPITHET 71

mdd �ilm mt “the beloved of �Ilu, Môtu”Epithet of mt (1.4)

Contexts

1. KTU2 1.4:VIII:23–2421 nrt . �ilm . �p� The lamp of the gods, �ap�u,22 �rrt . l�a 23 �mm . The scorcher, the power of the sky,b yd . md 24d .�ilm . mt (Was) in the hand of the beloved of �Ilu, Môtu.

Similar to the above translation, most scholars render the epithet as “the beloved of �Ilu, Môtu,” or the like.1


There is no parallel to this epithet in the single context in which it occurs. In two parallel passages (KTU2 1.6:II:25; 1.3:V:18 [reconstr.]), however, the present epithet is replaced by the more common bn �ilm mt “the son of �Ilu, Môtu” (Ep. 27).

Discussion

The epithet mdd �ilm mt “the beloved of �Ilu, Môtu” occurs once in the Ugaritic corpus and refers to Môtu, the god of death. It is semantically equivalent to two other epithets of Môtu, namely, ydd �il �zr “the beloved

1 Ginsberg, ANET, 135: “Mot El’s Beloved”; CML1, 103: “Mot beloved of El”; KME, 55: “dem Liebling des Il”; MKT, 46: “Mt-s, des Lieblings Els”; PLM, 101: “El’s Darling, Mot”; MLC, 211: “el amado de Ilu, Môtu”; AD, 121: “dell’amato di El, Mot”; Pardee, CS I, 264: “the beloved of �Ilu”; Dietrich and Loretz, TUAT III/6, 1172: “des El-Liebing Mot”; RTU, 113: “the Beloved of El, Mot”; DULAT, 597: “the beloved of DN, DN.” Exceptionally: TO I, 220: “le divin Mot”; CML2, 67: “Mot the darling of the gods”; Smith, UNP, 139: “Divine Mot.” The translation “Motu, the son of Ilu” in ARTU, 67 is apparently based on an emendation of the text to bn �ilm mt.


of �Ilu, the hero” (Ep. 62) and ydd “the beloved” (Ep. 61). All three epithets, as well as bn �ilm mt “the son of �Ilu, Môtu” (Ep. 27), express the special, favored relationship between �Ilu, the head of the Ugaritic pantheon, and Môtu, the most deadly rival of Ba�lu.2

The comparison of the compound components mdd �ilm and ydd

�il leads to the generally accepted conclusion that �ilm in the present epithet should be understood as the divine name �Ilu + enclitic m. This is con�rmed by the well attested equivalent epithet of Yammu, mdd �il ym “the beloved of �Ilu, Yammu” (Ep. 69), where the component �il is unequivocally the divine name �Ilu.3 For a discussion of the element mdd “beloved” and semantically equivalent Akkadian epithets, see mdd �il ym “the beloved of �Ilu, Yammu” (Ep. 69).4


2 It can hardly be coincidental that the other primary opponent of Ba�lu, Yammu, is similarly referred to as mdd �il ym “the beloved of �Ilu, Yammu” (Ep. 69).

3 The same analysis of �ilm is thus in order for mdd �ilm �ar� “the beloved of �Ilu, �Ar�” (Ep. 70).

4 [ Just as Ugaritic Môtu is the “personi�cation” of “death,” so too is the Mesopotamian demon Namtaru, whose name literally means “death, fate” (see CAD, N/1, 247–248, where namtaru is de�ned as both “death, fate” and “a demon, bringer of death”). The present epithet and bn �ilm mt “the son of �Ilu, Môtu” (Ep. 27) in their entirely, as well as the component ydd �il “the beloved of �Ilu” in the epithet ydd �il �zr “the beloved of �Ilu, the hero” (Ep. 62), all referring to Môtu, find a semantic precedent in the reference to Namtaru as nam.tar dumu ki.ág.gá den.líl.lá : Namtaru m ru nar m dEnlil “Namtaru, the beloved son of Enlil” (CT 16, 12: 5/7). – JNF]

5 PTU, 143. Cf. Fowler (1988), 184–185, 292.

218 epithet 71


EPITHET 72

mhr b�l “the warrior of Ba�lu”Epithet of �mq (1.22)

Contexts

1. KTU2 1.22:I:81

�m 5 �km . bm �km .�a�m . There, (standing) shoulder to shoulder, are the brothers,qym.�il 6 blsmt . The assistants of �Ilu as military scouts / messengers; �m . y�[[x]]b� . �m .�il . mtm There is Y�b�-name-of-�Ilu, the manly one,7 y�b� . brkn . �m .�il . �zrm The blessed Y�b�-name-of-�Ilu, the hero;8 �m . �mq . rp�u . b�l . There is �mq, the hero of Ba�lu,mhr b�l 9 w mhr . �nt . The warrior of Ba�lu and the warrior of �Anatu;�m . ypn . yl 10 y . There is Y�pn the mighty,zbl . mlk . �llmy . The prince, the eternal king.

2. KTU2 1.22:II:7–87 mhr . b��l[ The warrior of Ba�lu . . . mhr] 8 �nt [The warrior] of �Anatu . . .

Although there is little controversy over the general meaning of each component, some scholars interpret the �rst component as a singular noun and render the epithet as “the Warrior of Ba�lu” or the like,2 similar to the above translation, whereas others interpret it as a plural noun (in the construct state) and propose “Warriors of Ba�lu” or the like.3

1 For philological notes to this context, see the discussion of zbl mlk �llmy (Ep. 53) and notes 1, pp. 169–170, 2, p. 170 and n. 7, p. 171 and the Introduction, §3.4.

2 TO I, 475: “un champion de Ba�al”; MLC, 423: “guerrero de Ba�lu”; Dijkstra (1988), 47: “the warrior of Ba�al”; RTU, 321: “the Saviour of Baal”; DULAT, 208: “the warrior of DN (title of a celestial person).”

3 MKT, 85: “die Diener Baals”; Pope (1977), 167: “Baal’s Soldier”; PLM, 31: “Soldiers of Baal”; L’Heureux (1979), 144: “the warriors of Baal”; ARTU, 272: “the soldiers of Ba�lu”; Lewis, UNP, 203: “Warriors of Baal”; Dietrich and Loretz, TUAT III/6, 1312: “der Krieger des Baal.”



Context 1: rp�u b�l // mhr b�l // mhr �nt.Context 2: mhr b�l // mhr �nt.

Discussion

The epithet mhr b�l “the warrior of Ba�lu” occurs twice in the Ugaritic corpus and refers to the minor deity �mq, to be identi�ed with Sumuqan, the Mesopotamian protector god of wild animals.4 There is today a scholarly consensus that in the present epithet mhr signi�es “warrior” or the like, as it elsewhere occurs in parallel with �b�im “soldiers” // �zrm

“warriors” (KTU2 1.3:II:21–22) and mr “warrior” (KTU2 1.3:II:14–15 and parallels).5 The use of mhr “warrior” as an epithet of �mq corre-sponds to the use of Akkadian qarr du “hero, warrior” as an epithet of Sumuqan.6

mhr “warrior” is also attested in texts from Ugarit as a component in personal names.7

4 Some scholars interpret �mq as a verb: Caquot (1960), 88 “frappera (?)”; Pope (1977), 167: “assemble”; L’Heureux (1979), 152: “stand tall” (cf. f. 147); ARTU, 272: “rose up.” Cf. also Lewis (1996), 138 and the bibliography cited therein. The Ugaritic personal name bn�mq, lit. “Son-of-�mq,” however, suggests that �mq is a divine name. Cf. Dietrich, Loretz and Sanmartín (1976), 50; Ribichini and Xella (1987), 13; RTU, 321, n. 38; DULAT, 233, 917. This analysis is confirmed by the structure of the text (see the discussion of zbl mlk �llmy [Ep. 53]). For the Akkadian god Sumuqan (= Sumerian �akkan) see Black and Green (1992), 172 (s.v. �akkan).

5 See DULAT, 536 and the translations quoted above in notes 810 and 811. Ugaritic mhr or a cognate Canaanite term was borrowed into Late Egyptian, where it likewise refers to a type of soldier. See Hoch (1994), 147–149 and the bibliography cited therein. Many scholars have related Ugaritic mhr to Hebrew ryhm “quick, agile.” The semantic development “quick, agile” > “warrior” is succinctly explained my Morag (1995), 158–160, who notes that the meaning “warrior” is the result of a narrowing of the semantic �eld of “quick, agile” to the military domain, i.e., “a soldier who is quick, agile.” Note that the general meaning “quick, agile” is not attested in Ugaritic for this root. [Cf. Jewish Babylonian Aramaic zyrz “swift, diligent, valiant” (DJBA, 421) and zrz “to arouse, encourage; to arm; to strengthen” (ibid., 420) and Syriac zr�z “brave, valiant, strenuous; ready, swift, diligent” in expressions such as zr:�zay bnayzk� “ready in handling the spear” (CSD, 120). – JNF]

6 See AG, 163. [Akkadian qarr du and its Sumerian equivalent ur.sag also occur in divine epithets referring to a deity (albeit, not Sumuqan) as the “hero, warrior” of another deity. For example, dnin-gír-sú ur-sag den-líl-ra “for Ningirsu, the warrior of Enlil” (SAK 28a, 1–2). Note also the reference to a group of �ve minor deities as uku.u� dutu.ke4 : r�dûd�ama��“the soldiers of �ama�” (KAV 64, IV 9–15 [reading following CAD, R, 250]). Cf. also Ugaritic blsmt as “as military scouts / messengers,” discussed above in n. 1, pp. 169–170.—JNF]

7 See PTU, 156. Cf. Teixidor (1971), 475–476; Hoch (1994), 147–149.

220 epithet 72


EPITHET 73

mhr �nt “the warrior of �Anatu” Epithet of �mq (1.22)

Contexts

1. KTU2 1.22:I:91

�m 5 �km . bm �km .�a�m . There, (standing) shoulder to shoulder, are the brothers,qym.�il 6 blsmt . The assistants of �Ilu as military scouts / messengers; �m . y�[[x]]b� . �m .�il . mtm There is Y�b�-name-of-�Ilu, the manly one,7 y�b� . brkn . �m .�il . �zrm The blessed Y�b�-name-of-�Ilu, the hero;8 �m . �mq . rp�u . b�l . There is �mq, the hero of Ba�lu,mhr b�l 9 w mhr . �nt . The warrior of Ba�lu and the warrior of �Anatu;�m . ypn . yl 10 y . There is Y�pn the mighty,zbl . mlk . �llmy . The prince, the eternal king.

2. KTU2 1.22:II:7–87 mhr . b� l[ The warrior of Ba�lu . . . mhr] 8 �nt [The warrior] of �Anatu . . .

Although there is little controversy over the general meaning of each component, some scholars interpret the �rst component as a singular noun and render the epithet as “the Warrior of �Anatu” or the like,2 similar to the above translation, whereas others interpret it as a plural noun (in the construct state) and propose “Warriors of �Anatu” or the like.3


Context 1: rp�u b�l // mhr b�l // mhr �nt.Context 2: mhr b�l // mhr �nt.

1 For philological notes to this context, see the discussion of zbl mlk �llmy (Ep. 53) and notes 1, pp. 169–171, 2, p. 170 and 7, p. 171 and the Introduction, §3.4.

2 TO I, 475: “un champion de �Anat”; MLC, 423: “guerrero . . . de �Anatu”; Dijkstra (1988), 47: “the warrior of �Anat”; Dietrich and Loretz, TUAT III/6, 1312: “der Krieger der Anat”; RTU, 321: “the warrior of Anat”; DULAT, 536: “warrior of DN.”

3 MKT, 85: “die Diener �Anat-s”; PLM, 31: “soldiers of Anath”; L’Heureux (1979), 153: “the warriors of Anat”; ARTU, 272: “the soldiers of �Anatu”; Lewis, UNP, 203: “Warriors of Anat.”


Discussion

The epithet mhr �nt occurs twice in Ugaritic literature and refers to the minor deity �mq, to be identi�ed with Sumuqan, the Mesopotamian protector god of wild animals.4 For the use of mhr “warrior” in the present epithet, see the discussion of the parallel epithet mhr b�l “the warrior of Ba�lu” (Ep. 72).

4 See mhr b�l (Ep. 72).

222 epithet 73


EPITHET 74

mhr �t “the Sutean warrior” Epithet of y�pn (1.18; 1.19)

Contexts

1. KTU2 1.18:IV:65 [t]tb�. btlt . �nt The maiden �Anatu departed.[. �idk . l ttn . pnm] [Then she indeed directed herself,]6 �m . y�pn . mhr . �[t Towards Y pn the Sutean warrior.

2. KTU2 1.19:IV:52–53 (= 1.18:IV:11; 1.19:IV:56–57)w y�n . y�pn . m[hr] 53�t . And Y pn the Sutean warrior responded.

3. KTU2 1.18:IV:27tq . y�pn . mhr . �t She took Y pn the Sutean warrior,28 t�tn . k n�r . b b�h . She placed him like a raptor1 on her belt,km . d�iy 29 b t�rth Like a hawk in her sheath.2

The component mhr is usually rendered as “warrior,” or the like, similar to the above translation. As opposed to the above translation, �t is most frequently rendered as “(of the) lady,” or the like, referring to �Anatu, although there is no consensus.3


The epithet occurs without parallel terms.

1 For n�r “raptor,” see the discussion of �ab n�rm (Ep. 4).2 �Anatu apparently uses Y pn as a divine weapon, the latter taking the form of

a bird of prey. For the general interpretation of this passage, see Reiter (1990). The identification of t�rt with Biblical Hebrew r[t “sheath” is certain in the light of the close semantic correspondence between Ugaritic rb t�t bt�r[th] “she puts a sword in her sheath” (KTU2 1.19 IV:45) and four of the seven occurrences of r[t in Biblical Hebrew (1 Sam. 17:51; Ez. 21:8,9,10).

3 Ginsberg, ANET, 152: “the Drunken Soldier”; CML1, 57: “ready in battle”; KME, 127: “dem Kämpfer der >Dame<”; MKT, 74: “dem Junker der Herrin”; TO I, 437: “le soldat buveur”; PLM, 18: “the Lady’s soldier”; CML2, 111: “warrior of the Lady”; MLC, 383: “el guerrero asolador”; AD, 203: “il guerriero della Signora”; ARTU, 244: “the warrior of the Lady”; Margalit (1989a), 154: “Sutean warrior”; Parker, UNP, 65:


Discussion

The epithet mhr �t “the Sutean warrior” occurs �ve times in the Ugaritic corpus and refers to Y pn, a minor deity who serves as an assistant to �Anatu.4 For mhr “warrior”, see the discussion of mhr b�l (Ep. 72). There is no scholarly consensus regarding the second component, �t. Proposals such as “the lady” (cf. Arab. sittatun “lady, mistress”),5 “drunken” (cf. Semitic �ty “to drink”)6 and “destructive” (cf. Arab. �attun “separation, disunion, dispersion”)7 are based solely on etymological comparisons and have no demonstrable semantic relationship with the word mhr in “warrior.”

The only proposal that accords with the immediate and general context is that of Margalit, who compares mhr �t “the Sutean warrior” with Akkadian � bê(ERIN2

ME�) su-tu-úKI “Sutû warriors” (Idrimi inscription, line 15) and � bê(LÚ.ME�ERIN2

ME�) sú-u-tù “Sutû warriors” (EA 169:25), which refer to West Semitic nomads who lived in Syria-Palestine in the middle of the second millennium B.C.E.8 In particular, Margalit compares the role of Y pn with that of the Sutean warriors in EA 169, where they are described as mercenaries in the service of Aziru, king of Amurru.9 This identi�cation is further supported by the parallelism of mhr “warrior” with �b�im “soldiers” in KTU2 1.3:II:21–22.10 The epithet may conceivably have speci�c ethnic connotations,11 but the term

“the Sutean warrior”; Pardee, CS I, 349: “the soldier of the Lady”; Dietrich and Loretz, TUAT III/6, 1280: “dem Krieger der Dame”; RTU, 282: “the mercenary warrior”; DULAT, 851: “the destructive warrior.”

4 See DULAT, 994. His title recalls that of another minor deity, �mq, who is referred to as mhr b�l “the warrior of Ba�lu” (Ep. 72) and mhr �nt “the warrior of �Anatu” (Ep. 73). A number of scholars have attempted to provide an etymological explanation for the proper name Y pn. See, for example, Dussaud (1941), 152, n. 1: “celui qui fait mourir,” based on Arab. �fn “mourir” (similarly, Driver, CML1, 166); Watson (1976), 373: “Render, Ripper,” based on Akk. na� pu “to tear out” (followed by de Moor, ARTU, 224, n. 135). Margalit (1983), 99 analyzes the name as “a G impf. of a middle-weak root ��p, known from Arabic and meaning ‘one who walks about’.” The lack of contextual evidence, however, makes it impossible to prove any of these proposals.

5 See the translations cited above, n. 3, pp. 223–224. 6 Ginsberg, ANET, 152; TO I, 437. 7 DULAT, 851. 8 Margalit (1976), 181–188; idem (1983), 99; idem (1989a), 337–340, 462, 476. Cf.

Sapin (1983), 170, n. 63; Parker, UNP, 65; Wyatt, RTU, 282, n. 141. For the Suteans in general, see Heltzer (1981).

9 Margalit (1989a), 462. Cf. Wyatt, RTU, 282, n. 141.10 Margalit (1989a), 339.11 Margalit attempts to situate the Epic of Aqhat in the general region of the ethnic

Sutean homeland. Nevertheless, even if the epithet mhr �t “Sutean warrior” has an

224 epithet 74


“Sutean” gradually came to denote West-Semitic nomads in general.12 Furthermore, in Hittite sources from the 14th–13th centuries B.C.E., ERIN2.ME� SU.TI/E (var. ZU.TE.E) designates “mobile tribal troops,” often without any ethnic connotation.13

ethnic connotation, it should be noted that Suteans are widely attested throughout Syria-Palestine. According to Heltzer (1981), 83, “In the 15th–13th centuries we find the Suteans in Syria-Palestine, from the region west of Karchemi� to southern Palestine, including the region of Damascus in Syria, the vicinity of Byblos and Amurru. It seems, also, that a certain Sutean country existed in the same region, where the Suteans are mentioned in the Idrimi inscription. But certain tribes dwelled in southern Palestine and Transjordan, without direct connections with their northern relatives. We have no information here about the occupations of the Suteans, except for warfare and robbery.”

12 See Margalit (1989a), 338, quoting Zadok. According to Zadok (1985), 59, “Sutû seems to have become more and more a general term for West Semitic nomads from the middle of the second millenium B.C. onwards.”

13 See Heltzer (1981), 84–86. [In the Ugaritic texts, Y pn is closely associated with �Anatu, who corresponds to Inanna/I�tar, the Mesopotamian goddess of war and love. Margalit’s interpretation is thus con�rmed by references in Mesopotamian god-lists to dInanna.su.ti.ID : Sit�tu “Inanna the Sutean woman” (Litke [1998], 158, line 135; cf. CAD, E, 22, s.v. edamû). Similarly, the fragmentary god-lists VAT 73:10 and 145:r.9 (cf. AG, 151). Nanaya, an aspect of I�tar, is similarly referred to as dNanâ dSut�ti “Nanaya the Sutean woman” (KB VI/2, 36, r. 21). For the martial character of Nanaya, see SAA III, 4 (especially I:1–6). Suttu as an independent goddess, moreover, is called bukur dI�tar “the first-born of I�tar” (BRec IV 25:44). Note, however, that the alleged epithet of I�tar, �a su-ti (AG, 151, quoting III R 66, r. VII, 18), is to be read �á uruA[rba]-ìl “(A��ur-I�tar) of Arbela” (see Frankena [1954], 7). Inanna/I�tar is not the only Mesopotamia deity associated with the Suteans. The gods dMAR.TU and <d>AN.MAR.TU, associated with West Semitic nomads, are each designated as dSumuqan(GÌR) �a Sutî “Sumuqan of the Suteans” (CT 24, 42: 91–92; see Litke [1998], 236 and cf. Kupper [1961], 68, n. 4). Sumuqan, in turn, corresponds to the minor Ugaritic deity �mq, whose epithets mhr b�l “the warrior of Ba�lu” (Ep. 72) and mhr �nt “the warrior of �Anatu” (Ep. 73) also depict him as a mhr “warrior.”—JNF]

epithet 74 225


EPITHET 75

mlk “the king” Epithet of �il (1.1; 1.2; 1.3; 1.4; 1.5; 1.6; 1.17)

mlkn “our king”Epithet of b�l (1.3; 1.4)

Contexts

1. KTU2 1.4:IV:24 (= 1.1:III:23 [reconstructed]; 1.2:III:5; 1.3:V:8; 1.5:VI:2; 1.6:I:36; 1.17:VI:49)23 tgly . d . �il . w tb�u She comes to the dwelling of �Ilu,24 qr� . mlk . �ab . �nm And enters the residence of the king, the father of years.

2. KTU2 1.3:V:3232mlkn . �al�iyn . b�l . Our king, Ba�lu the mighty one,�p�n 33�in . d�lnh . Our judge (/ ruler), the one without equal.

3. KTU2 1.4:IV:43mlkn . �al�iy[n . ]b�l Our king, Ba�lu the mighty one,44�p�n . w �in . d�lnh Our judge (/ ruler) and the one without equal.

Similar to the above translation, almost all scholars render the epithet as “the king” / “our king,” or the like.1


Context 1: �il // mlk (+ �ab �nm).Contexts 2, 3: mlkn // �p�n.

1 For mlk, cf. Ginsberg, ANET, 133: “King”; CML1, 91: “the king”; KME, 45: “des Königs”; MKT, 40: “des Königs”; PML, 93: “the King”; CML2, 59: “the king”; MLC, 200: “el Rey”; AD, 112: “del Re”; ARTU, 52: “the King”; Margalit (1989a), 152: “the King (of gods)”; Smith, UNP, 127: “the King”; Pardee, CS I, 259: “the King”; Dietrich and Loretz, TUAT III/6, 1126: “des Königs” (in the translation of KTU2 1.1:III:23 and 1.4:IV:24 the epithet is omitted); RTU, 99: “the King”; DULAT, 552: “the king.” An exception is TO I, 204: “royal.”


Discussion

The epithet mlk “the king” / mlkn “our king” occurs a total of nine times in the Ugaritic corpus, seven times in the form mlk “the king,” referring to �Ilu, the head of the pantheon and father of mankind and the gods, and twice in the form mlkn “our king,” referring to Ba�lu, god of the storm and agricultural fertility.2 The use of the epithet with reference to �Ilu emphasizes his status as the supreme authority in the Ugaritic pantheon, whereas the use with reference to Ba�lu re�ects the latter’s role as acting king of the gods under the aegis of �Ilu.3 The word mlk

“king” is otherwise attested as a component of the divine epithet �il mlk

“ �Ilu the king” (Ep. 11), likewise referring to �Ilu and in rp�u mlk �lm “the hero, the eternal king” (Ep. 98), referring to Milku.4 For the possible epithet mlk nhr “king Naharu” (KTU2 1.9:16), referring to Yammu, see Introduction, §3.5.

The Hebrew semantic and etymological equivalent �lm(h) “(the) king” is well attested as an epithet of the God of Israel. See the discussion of �il mlk (Ep. 11). Ugaritic mlkn “our (the gods’) king” corresponds to Hebrew wnklm “our king,” which however refers to the deity with respect to his people, not other gods: �rah lk �lm yk wrmz wnklml wrmz wrmz μyhla wrmz μyhla “Sing, O sing to God; sing, O sing to our king; for God is king over all the earth . . .” (Ps. 47:7–8).5 The Akkadian semantic equivalent

For mlkn, cf. Ginsberg, ANET, 138: “our king”; CML1, 91: “our king”; KME, 34: “unser König”; MKT, 31: “unser König”; TO I, 205: “notre roi”; PLM, 94: “our King”; CML2, 60: “our king”; MLC, 201: “nuestro rey”; AD, 106: “nostro re”; ARTU, 53: “our king”; Smith, UNP, 128: “our king”; Pardee, CS I, 259: “our king”; Dietrich and Loretz, TUAT III/6, 1149: “unser König”; RTU, 87: “our King”; DULAT, 552: “our king.”

In context 2 and 3, scholars almost unanimously take mlkn “our king,” as well as �p�n “our judge (/ ruler)” and �in d �lnh “without equal,” as predicate epithets. Cf., e.g., Ginsberg, ANET, 138: “Our king’s Puissant Baal, Our ruler, second to none”; Smith, UNP, 117: “Our king is Mightiest Baal, Our ruler, with none above him”; Pardee, CS I, 254–255: “(Now,) our king is Mighty Ba�lu, (he is) our ruler and there is none above him.” Wyatt, RTU, 87 translates “Our King is Valiant, Baal is our ruler, there is none (who is) above him,” separating �al�iyn from b�l. This contradicts normal Ugaritic usage. For the present translation, cf. above, n. 2, p. 84.

2 Aistleitner, MKT, 31 exceptionally takes mlkn to refer to �Ilu (ignoring the parallel mlkn // �p�n).

3 For the status of �Ilu and Ba�lu in the Ugaritic pantheon, see inter alia EUT, 27–32; Cazelles (1969), 29–32; MLC, 63–70; UBC I, 87–96.

4 With the meaning “(divine) patron,” mlk occurs as a component in mlk �a�zt “the (divine) patron of . . . ” (Ep. 76) and mlk q� “the (divine) patron of (summer) fruit” (Ep. 77).

5 For the parallel �p�n “our judge (/ ruler)” // mlkn “our king” in contexts 2 and 3, see the discussion of �p�n (Ep. 106).

epithet 75 227


�arru “king” is also well attested as a component of divine epithets.6 In particular, mlkn “our king,” namely, the king of the gods, corresponds to the common �ar il ni “king of the gods” and equivalent epithets.7 Cf. the proclamation of Marduk as king of the gods in En. el. IV:28: dMarduk-

ma �arru “Marduk is king!”8 Arabic malikun “King” similarly occurs as a component in epithets of All�h.9

mlk “king” is also well attested in texts from Ugarit as a component in personal names.10

6 See the discussion of �il mlk (Ep. 11). 7 See AG, 234–236; CAD, �/2, 104, meaning 1m5'. 8 Cf. RSP 3, III:1b–d (pp. 233–235). 9 For examples, see the discussion of �il mlk “�Ilu the king” (Ep. 11), above, and

Gimaret (1988), 313–318.10 PTU, 157–158; cf. TPM, 88 and n. 41. Cf. Fowler (1988), 182, 183–184.

228 epithet 75


EPITHET 76

mlk �a�zt “the (divine) patron of . . .”Epithet of �r�b (1.24)

Contexts

1. KTU2 1.24:2–31 �a�r . nkl w �ib .1 I shall sing of Nikkal and �Ibbu,2 �r�b . mlk . q� . Of r�b, the (divine) patron of (summer) fruit,�r�b . m3lk . �a�zt . Of r�b, the (divine) patron of . . . .

As opposed to the above translation, most recent scholars relate �a�zt in some way to marriage.2


Context 1: mlk q� // mlk �a�zt.

Discussion

The epithet mlk �a�zt “the (divine) patron of . . .”3 occurs once in the Ugaritic corpus and refers to r�b, who apparently functions as a divine

1 KTU2 reads �a�r.nkl w �ib.bt. The existence of the last two letters is very doubtful. The reading of the line in the present study follows Dietrich and Loretz (2000), 159 and 164. See the discussion of the alleged epithet *bt �r�b “the daughter of r�b” in the Introduction, §3.5.

2 Ginsberg (1939), 323: “king of ?”; Goetze (1941), 354: “the king of ravaging (?)”; CML1, 125: “king of the raiding season”; MKT, 63: “des Königs der Fehde (?)”; Herrmann (1968), 3: “des Königs des Herbstes”; CML2, 128: “king of . . .”; PLM, 65: “Estival King”; TO I, 391: “roi . . .”; MLC, 457: “rey (de la época) de las nupcias (?)”; ARTU, 142: “the counsellor for protection-marriages”; Marcus, UNP, 215: “king of marriage (?)”; RTU, 336: “king of weddings”; Dietrich and Loretz, TUATErg., 205: “den König der Heirat”; DULAT, 31: “king of the wedding(-season).”

3 In the edition princeps, Virolleaud (1936d), 210 read t(?)�zt and was followed by a number of early scholars (e.g., Ginsberg [1939], 323; Goetze [1941], 354; Herrman [1968], 2; Gordon, UT 77).


marriage-broker.4 The component mlk presumably has the same meaning as in the parallel epithet, mlk q� (Ep. 77), where it is best understood as “(divine) patron” (see the discussion ad loc.). The common interpretation of mlk q� as “king of summer” has led a number of scholars to take �a�zt as referring to a season.5 In the parallel epithet, however, q� is best translated “(summer) fruit” (see the discussion ad loc.), which renders a reference to a season in the present epithet unlikely. The component �a�zt is sometimes compared with Arabic �az “to go forth to �ght with, to make a raid,” i.e., “king of �ghting,” or the like.6 As semantic precedents, one could cite the Akkadian divine epithets �ar t �azi “[Zababa] (divine) patron of battle” and �ar tam� ri “[Ninurta, Nergal] (divine) patron of battle” (see CAD, �/2, 104), but neither epithet refers to a deity with a role in any way similar to that of r�b in KTU2 1.24. At present, the most widely accepted interpretation of mlk �a�zt is “king of marriage,” or the like.7 Although such an interpretation is well suited to the role of r�b in the text as marriage-broker, it is based on an unacceptable etymology from Akkadian a��zatu “a marriage-like relationship of dependency and protection between unprotected female and the head of a household.”8 The Akkadian word is a technical term signifying a particular kind of relationship between a man and a woman that neither re�ects the general marriage context of KTU2 1.24 nor is appropriate for an epithet of someone involved in arranging such a marriage, the latter usually referred to as a��tu or a��tu u mut�tu.9 Neither is there a

4 There is no scholarly consensus regarding the �gure of r�b. Goetze (1941), 358–359 suggests that the name may be Hurrian meaning “the one of (the mountain) �iri�(i)” and compared the divine names Kumarbi and Nabarbi, both ending with the suf�x -bi. The Hurrian origin of the name �r�b in general has been widely accepted. Du Mesnil du Buisson (1978), 79 identi�es �r�b as a name of Môtu. Wyatt, RTU, 336, n. 3 tentatively identi�es r�b with the Hurrian sun-god �imegi, although he proposes a (hardly plausible) etymology based on the Semitic roots �rr and �rb. Ginsberg (1939), 323 identi�es r�b as the father of the groom, Yari�u. For the proposal to understand the role of r�b as that of a divine marriage broker, see Virolleaud (1936d), 217–219. Cf. Herdner (1949a), 17, n. 3; TO I, 391, note c; PLM, 65; Marcus, UNP, 215; Dietrich and Loretz (2000), 165, 211–212.

5 E.g., CML1, 125: “king of the raiding season” [ibid., n. 5: = autumn]; Herrmann (1968), 3: “des Königs des Herbstes”; PLM, 65: “Estival King”; MLC, 457: “rey (de la época) de las nupcias (?)”; DULAT, 31: “king of the wedding(-season).”

6 See above, n. 2, p. 229.7 See above, n. 2 p. 229.8 CAD, A/1, 217.9 CAD, A/2, 471–472. For the importance of the distinction between technical and

general meanings of words in Semitic philology, see Cohen (1989), 14 (Principle Five).

230 epithet 76


semantic precedent for an epithet meaning “king of marriage.”10 In the present state of our knowledge of the Ugaritic language, it thus does not seem possible to determine the meaning of �a�zt.11

mlk “king” is attested in texts from Ugarit as a component in personal names,12 but it is not certain that it is used there with the specialized meaning “(divine) patron.”

10 Akkadian a��zatu also means “marriage gift,” apparently used in a context of marriage in general (see CAD, A/1, 217). In this sense, however, the word is poorly attested (CAD, ibid., lists only one example) and there would still be no semantic precedent to an epithet meaning “king of marriage gifts.”

11 Cf. CML2, 128; TO I, 391 (see above, n. 2, p. 229).12 See above, n. 10, p. 228.

epithet 76 231


EPITHET 77

mlk q� “the (divine) patron of (summer) fruit” Epithet of �r�b (1.24)

Contexts

1. KTU2 1.24:2–31 �a�r . nkl w �ib .1 I shall sing of Nikkal and �Ibbu,2 �r�b . mlk . q� . Of r�b, the (divine) patron of (summer) fruit,�r�b . m3lk . �a�zt . Of r�b, the (divine) patron of . . . .

2. KTU2 1.24:1716 yl�ak yr� nyr �mm . Yari�u, the luminary of the heavens, sends (a message),�m 17�r[�]b mlk q� To r�b, the (divine) patron of (summer) fruit.

3. KTU2 1.24:24w 24y�n �r�b . mlk q� And r�b, the (divine) patron of (summer) fruit, responded.

As opposed to the above translation, the majority of scholars render the epithet as “the king of summer,” or the like.2


Context 1: mlk q� // mlk �a�zt.

Discussion

The epithet mlk q� “the (divine) patron of (summer) fruit” occurs three times in the Ugaritic corpus and refers to r�b, who apparently

1 For the reading of this line, see above, n. 1, p. 229.2 Ginsberg (1939), 323: “king of summer (?)”; CML1, 125: “king of summer”; KME,

77: “des Königs des Sommers”; MKT, 63: “des Königs des Sommers”; Herrmann (1968), 3: “des Königs des Sommers”; TO I, 391: “roi de l’été”; PLM, 65: “King of Summer”; CML2, 128: “king of summer”; Marcus, UNP, 215: “king of summer”; RTU, 336: “king of summer”; Dietrich and Loretz, TUAT Erg., 205: “den Köning des Sommers.” Cf. MLC, 457: “rey (de la fruta) del verano”; DULAT, 722: “king (of the) summer (fruit).” De Moor, ARTU, 142 exceptionally translates “the counsellor for exchange-marriages.”


functions as a divine marriage-broker.3 Almost all scholars identify q� with Hebrew �yq “summer” and its cognates. Although the meaning “summer” is unequivocally attested for Ugaritic q�,4 there is no known precedent for such a use in a divine epithet and the parallel term, �a�zt, is too poorly understood to cast any light on the meaning of q�.5 Del Olmo Lete and Sanmartín interpret mlk q� as “king (of the) summer (fruit).”6 The meaning “(summer) fruit” is otherwise attested for Ugaritic q�,7 as well as for its Biblical Hebrew cognate,8 and seems more appropriate in the context of a divine epithet, as fruit was sometimes offered to gods in Mesopotamia.9

mlk “king” occurs in the present epithet with the meaning “patron of an object,” which corresponds to the use of Akkadian �arru in divine epithets “as patron or possessor of objects, topographical entities, faculties, quali�cations, etc.”10 Cf., for example, �ar �egal[li] “(divine) patron of abundance.”11

mlk “king” is attested in texts from Ugarit as a component in personal names,12 but it is not certain that it occurs with the specialized meaning “(divine) patron.”

3 See above, n. 4, p. 230. 4 See DULAT, 722, s.v. q��meaning 1. 5 See the discussion of mlk �a�zt (Ep. 76). 6 DULAT, 722, s.v. q�, meaning 2. See already MLC, 457, cited, n. 2, p. 232. 7 DULAT, ibid. 8 2Sam. 16:1,2; Isa. 16:9; Jer. 40:10,12; 48:32; Amos 8:1,2; Micah 7:1. 9 E.g., VAS 1, 32 II: 12–15: azqup�im kirâm ellam simat il�ti�a u�a�kin sattuk inbim ana

d r ina ma�ri�a “I planted for her (B�let il) a sacred orchard befitting her divinity. I established regular offerings of fruit (to be made) in perpetuity in her presence.” [Considering the context of the marriage of the moon god Yari�u in KTU2 1.24, it may not be irrelevant that the Mesopotamian moon god Sîn was sometimes referred to by the epithet GURUN = dInbu “the ‘Fruit’.” See CAD, I/J, s.v. inbu, meaning 1d (p. 146) and lexical section (p. 144) and AG, 24. More importanly, the epithet mlk q� “the (divine) patron of (summer) fruit” is semantically paralleled by the Hittite divine dEN.GURUN “lord of fruit” (Rüster and Neu [1989], 111 [no. 40]). The name occurs in lists of gods in cult inventories (KUB 38.6 iv 19 [Rost (1961), 188] and KUB 38.10 iv 5, 18 [1961], 196]—courtesy Prof. G. Wilhelm who was in contact with the author). Cf. also the list of “5 gods of fruit” (5-àm dingir gurun.ake4) in AN : dA-nu-um, II: 394–401 (Litke [1998], 112). Note that the alleged epithet of Nikkal, *ilat inbi “goddess of fruit” (YOS I, 45:9), quoted by Herrmann (1968), 33, citing CML1, 125, n. 4, and Smith, UBC I, 170 (Smith: “lady of fruit”), citing CML2, 31, n. 1, is the product of a misinterpretation by Clay in his edition of the text (see YOS I, pp. 69 and 72). For the correct reading , dIn-bi “the Fruit,” referring to Sîn, see CAD I/J, 146.—JNF]

10 CAD, �/2, s.v. �arru, meaning 1m9 (pp. 104–105).11 MDP 2, 116:6 (cf. CAD, �/2, 104). The context is fragmentary and the name of

the deity to whom the epithets refers is not preserved.12 See above, n. 10, p. 228.

epithet 77 233


EPITHET 78

mt mt “husband, husband”Epithet of �il (1.23)

Contexts

1. KTU2 1.23:40 (= 1.23:46)40 y mt . mt . ntm . ��k . O husband, husband, your staff is lowered,mmnnm . m� ydk The rod of your hand is dropped.1

The epithet is usually rendered as “husband, husband,” similar to the above translation, or “man, man.”2


Context 1: In an identical context (line 43) mt mt is replaced by �ad �ad.

Discussion

The epithet mt mt “husband, husband” occurs twice in the Ugaritic corpus and refers to �Ilu, head of the pantheon and father of mankind and the gods. In the sole context, two anonymous goddesses address �Ilu as “husband, husband.”3 In lines 32–33 and 43 they similarly address

1 The translation of ntm // mmnnm is not certain (see above, n. 1, p. 22 and the references cited therein).

2 Ginsberg (1935), 67: “O husband! husband!”; CML1, 123: “husband, husband”; KME, 82: “Mann, Mann”; MKT, 60: “Oh Mann, oh Mann!”; Tsumura (1973), 12: “My husband, My husband!”; TO I, 375: “époux, époux”; PLM, 62: “O husband, husband!”; CML2, 125: “O husband, husband”; MLC, 444: “hombre, hombre”; Dietrich and Loretz, TUAT II/3, 355: “Oh, Ehemenn! Ehemann!”; ARTU, 124: “my husband, my husband”; Lewis, UNP, 211: “O husband! husband!”; Pardee, CS I, 281: “O man, man”; RTU, 331: “husband, husband!”; DULAT, 598: “man, man.”

3 A few scholars translate mt in the present context as “man” (see above, n. 2, p. 234). Such a meaning of mt is clearly required in mt mrz “man, male member of the marziu” (KTU2 3.9:13) and in the epithet of Dan�ilu, mt rp�i “man of Rp�u” (e.g., KTU2 1.17:II:28). The parallel usage of y�ad�ad “O father, father” and the resultant bt �il “daughters


�Ilu as �ad �ad “father, father” (Ep. 6) and �um �um “mother mother” (Ep. 20).4 These three epithets would seem to express the affection, esteem and intimate feelings held by these two goddesses for �Ilu; in addition to his position as head of the pantheon, he is treated here as if he were their father, mother and spouse.5

In Akkadian, mutu “husband” occurs in a number of divine epithets. For example, Nin.mùr is called dam.nita(mu-ut) dNin.kilim.ke4 “husband of Ninkilim.”6

mt (with the meaning “man”) is attested in texts from Ugarit as a component in personal names.7

of �Ilu” (lines 42–46) and y mt mt “O husband, husband” and the resultant �a�t �il “wives of �Ilu” (lines 46–49) clearly indicates, however, that in the present context the term means “husband,” as translated by the majority of scholars. This dual meaning of Ugaritic mt is corroborated by the fact that both the Akkadian cognate mutu and the Biblical Hebrew semantic equivalent çya similarly have both meanings, “man” and “husband.”

4 Here it should be noted that there is no predetermined relationship between the two goddesses who utter the epithets and the god �Ilu, the referent of the epithets. This is emphasized by the wider context in which the epithets �ad�ad “father, father” and mt mt “husband, husband” are considered as optional epithets; if the goddesses use the former they will be considered �Ilu’s daughters, whereas if they use the latter they will be considered his wives.

5 For an additional, possible use of mt (with the meaning “man”) in a divine epithet, see above, n. 7, p. 171.

6 An: dA-nu-um, V, 38 (Litke [1998], 172). For this and additional examples, see AG, 132.

epithet 78 235


EPITHET 79

ngr �il �il� “the divine herald, �Il�” Epithet of �il� (1.16)

Contexts

1. KTU2 1.16:IV:6 (= 1.16:IV:3)6 y� . ngr �il .�il� He called the divine herald, �Il�,7 �il� . ngr. bt . b� l �Il�, the herald of the house of Ba�lu,8 w �a�th . ngrt . ilht And his wives, the herald-goddesses.

2. KTU2 1.16:IV:1010 �m�. l ngr . �il �il[�] Listen, O divine herald, �Il�,11 �il� . ngr . bt b� l �Il�, the herald of the house of Ba�lu,12 w �a�tk . ngrt . �ilht And your wives, the herald-goddesses.

Scholars are divided as to whether �il is to be understood as the proper name �Ilu, i.e., “the ngr of �Ilu,” or as a common noun “god,” i.e., “the divine ngr,” similar to the above translation. In earlier studies ngr is usually translated “carpenter,” or the like, whereas in more recent studies it is usually rendered “herald,” or the like, similar to the above translation.1


Contexts 1, 2: ngr �il �il� // �il� ngr bt b�l // �a�th/k ngrt �ilht.

1 Ginsberg, ANET, 148: “the carpenter-god Ilish”; CML1, 43: “Elsh the carpenter of the gods”; KME, 109: “den Handwerker-Gott Ilsch”; MKT, 102: “den Zimmermann Els, Ilš”; TO I, 563: “le héraut d’El, Ilsh”; PLM, 55: “the carpenter god, Ilš”; CML2, 99: “Elsh, steward of El”; MLC, 316: “el heraldo divino Ilšu”; AD, 176: “Ilshu, l’araldo di El”; ARTU, 218: “Ilishu, the herald of the Ilu”; Greenstein, UNP, 36: “the herald-god, Ilish”; Pardee, CS I, 341: “the herald of �Ilu, �Ilšu”; Dietrich and Loretz, TUAT III/6, 1247: “Ilisch, den Herold Els”; RTU, 233: “the herald of the god(s), Ilsh”; DULAT, 623: “divine herald, DN” (ibid., p. 49: “the herald, the god DN”).


Discussion

The epithet ngr �il �il� “the divine herald, �Il�” occurs three times in the Ugaritic corpus and refers to the minor god �Il�. It occurs in parallel with another similar epithet of the same god, namely, �il� ngr bt b�l “ �Il�, the herald of the house of Ba�lu” (Ep. 16). The interpretation of �il as “divine” is preferable to that as the DN �Ilu, since in Epithet 16 �Il� is explicitly said to be in the service of Ba�lu.2 Cf. Akkadian n gir il ni “the herald of the gods” (KAV 154:9), i.e., “divine herald.”3 For a discussion of ngr “herald” and the DN �il�, see Epithet 16.

2 For this meaning of �il, see DULAT, 49–50, meaning 1f.3 For the parallel Greek divine epithet see n. 4, p. 65.

epithet 79 237


EPITHET 80

nhr �il rbm “Naharu, the god of the immense (waters)”

Epithet of ym (1.3)

Contexts

1. KTU2 1.3:III:391

m��t . mdd 39 �il ym . I indeed smote the beloved of �Ilu, Yammu,l klt . nhr .�il . rbm I indeed annihilated Naharu, the god of the immense (waters),40 l �i�tbm . tnn .�i�tm . lh I indeed captured the dragon of the two �ames,41 m��t . b�n . �qltn I smote the twisting (/ twisted) serpent,42 �ly� . d . �b�t . r�a�m The dominant one who has seven heads,43 m��t . mdd �ilm . �ar� I smote the beloved of �Ilu, �Ar�,44 �mt . �gl . �il . �tk I destroyed the calf of �Ilu, �tk,45 m��t . k{.}lbt . �ilm .�i�t I smote the bitch of �Ilu, �I�tu (Fire),46 klt . bt . �il . bb . I annihilated the daughter of �Ilu, �bb (Flame).

Most scholars interpret nhr as a proper name, River / Naharu, as in the above translation, but there is no consensus as to the meaning of rbm and its syntactic relationship to �il “god.”2


Context 1: mdd �il ym // nhr �il rbm // tnn �i�tm lh // b�n �qltn // �ly� d �b�t r�a�m // mdd �ilm �ar� // �gl �il �tk // klbt �ilm �i�t // bt �il bb.

1 For additional philological notes to this text, see the discussions of the parallel epithets: mdd �il ym (Ep. 69); tnn �ištm lh (Ep. 104); b�n �qltn (Ep. 43); šly� d šb�t r�ašm (Ep. 101); mdd � ilm �arš (Ep. 70); �gl �il �tk (Ep.86); klbt �ilm �išt (Ep. 64); bt �il bb (Ep. 36).

2 Ginsberg, ANET, 137: “El’s Flood Rabbim”; CML1, 87: “the mighty god Nahar”; KME, 30: “dem großen Fluß-Gott”; MKT, 27: “dem Rbm, dem Fluten(gott) Els”; TO I, 167: “Nahar, le dieu des grandes (eaux)”; PLM, 79: “River, god of the great (waters)”; CML2, 50: “Nahar the great god”; MLC, 185: “Naharu, el Dios grande”; AD, 101: “Nahar, dio delle grandi acque”; ARTU, 11: “River, the god of the Big Ones”; Smith, UNP, 111: “River, the Great God”; Pardee, CS I, 252: “the great god Naharu”; Dietrich and Loretz, TUAT III/6, 1142: “den Fluß, den Gott der Großen”; RTU, 79: “Nahar, the mighty god”; DULAT, 728: “DN, the great god.”


Discussion

The epithet nhr �il rbm “Naharu, the god of the immense (waters)” occurs once in the Ugaritic corpus and refers to the god of the sea, Yammu, by his alternate name, Naharu. As is widely recognized, the same use of the common noun nhr “river” as a personal name referring to Yammu occurs in such texts as KTU2 1.2:IV:12–13: ygr� gr� ym gr� ym lks�ih nhr

lk� drkth “Ygr�, expel Yammu, Expel Yammu from his throne, Naharu from his seat of dominion.” See also �p� nhr “the judge (/ ruler) Naharu” (Ep. 105), below, which also refers to Yammu. In Biblical Hebrew, the parallel μy “sea” // (μy/tw)rhn “river(s)” is well attested.3 Note especially μyrhn // μyrhn // μy (Hab. 3:8) in a context having strong mythological overtones.4 The component rbm has been diversely interpreted (see above, n. 2, p. 238). In the opinion of the present author, the best proposal is that of Caquot, Sznycer, and Herdner, who posit an ellipsis equivalent to Biblical Hebrew μybr μym “immense waters” (Ps. 29:3; 93:4).5 Note especially μybrhw μymwx[h rhnh ym “the great and immense waters of the river” (Isa. 8:7) and the parallel μybr μym “immense waters” // twrhn “rivers” (Cant. 8:7). Cf. also the similar usage of hbr μwht “the immense Deep” (Isa. 51:10; Amos 7:4; Ps. 36:7).

In addition to the parallelism with mdd �ilm ym “the beloved of �Ilu, Yammu” (Ep. 69), referring directly to Yammu, nhr �il rbm is followed by a series of parallel terms referring to sea monsters which represent the same deity: tnn �i�tm lh “the dragon of the two �ames” (Ep. 104) // b�n �qltn “the twisting (/ twisted) serpent” (Ep. 43) // �ly� d �b�t r�a�m

“the dominant one who has seven heads” (Ep. 101) // mdd �ilm �ar� “the beloved of �Ilu, �Ar�” (Ep. 71). The entire context can be compared with

3 E.g., Ps. 89:26. See Avishur (1984), 369–370.4 See Avishur (1984), 369–370. Mesopotamian religion also knows of a god “River,”

namely Id (written dÍD or dÍD.LÚ.RU.GÚ [see CAD, I/J, 8]), but he is distinct from the goddess Ti�mat, the primeval sea monster (= the almost always feminine Biblical Hebrew μwht). Albright (1936), 20, likewise suggested that in Ugaritic, Yammu and Naharu were originally distinct water monsters who were combined because of their similar characteristics. Cazelles (1984), 178, on the other hand, explains the relationship between Yammu and Naharu by deriving the proper name Naharu from the meaning “«courant marin» désordonné que domine la divinité.” He compares Biblical Hebrew rhn with this meaning in Ps. 93:3 and Isa. 44:27. In light of the Mesopotamian river ordeal, however, the epithet �)� nhr “judge (/ ruler) Naharu” (Ep. 105) suggests that the divine name Naharu derives from the basic meaning of nhr, i.e., “river,” as is usually believed (see the discussion of Ep. 105).

5 TO I, 167, note (h). See also PLM, 79. Contrast Kloos (1986), 52 and n. 115.

epithet 80 239


Ps. 74:13–15: μy “the Sea” // μynynt yvar “heads of dragons” // yvar ˆtywl “heads of Leviathan” // ljnw ˆy[m “spring and torrent” // twrhn ˆtya “mighty rivers.”6

nhr is also attested in texts from Ugarit as a component in personal names.7

6 Cf. Cooper (1981), 377–378.7 PTU, 13, 165; Sivan (1984), 251. Cf. Albright (1936), 19.

240 epithet 80


EPITHET 81

nyr rbt “the luminary, the lady”Epithet of špš (1.16; 1.161)

Contexts

1. KTU2 1.16:I:36–3736 tmtn . �b�a . rbt 37 špš . . . .1 the rising (?)2 of the lady Šapšu,w . tgh . nyr 38 rbt And the shining forth3 of the luminary, the lady.

2. KTU2 1.161:1918 �iš�n . špš . w . �iš�n Be hot, (O) Šapšu, indeed be hot,19 nyr . rbt . �ln (O) luminary, the lady, above him.4

Scholars diversely interpret rbt as a noun “the (great) lady” standing in apposition to nyr “luminary, light” as in the above translation;5 as

1 Many scholars derive tmtn from the root mtn “to wait”: Ginsberg (1946), 45; CML1, 41; TO I, 553, note (q); CML2, 95; ARTU, 213; Greenstein, UNP, 32. Cf. recently DULAT, 599–600, s.v. m-t-n “to wait.” Although such a meaning would �t the general context, the reading is uncertain (according to KTU2 only the second and third letters are certain) and the root is not otherwise attested in Ugaritic. It thus seems preferable to leave the word untranslated following Pardee, CS I, 340 and RTU, 224, n. 216.

2 Scholars who identify nyr rbt as an epithet of Yari�u (see below, n. 8, p. 242) under-stand �b�a as a reference to the setting of the sun. Assuming that the parallel epithets rbt špš // nyr rbt both refer to Šapšu, as is clearly the case with špš // nyr rbt in context 2, �b�a must parallel tgh “shining forth” (see the following note). For the interpretation of �b�a as “rising,” see the recent comprehensive discussion of the Ugaritic root �b� by Pardee, TR, 199–202 and the bibliography cited therein, especially Levine and de Tarragon (1993), 106–110. The term is translated here with a question mark due to the dif�culty in interpreting it in other texts.

3 The majority of scholars believe tgh to be derived from the root ngh “to shine.” See CML1, 41; CML2, 95; TO I, 553; PLM, 52; Greenstein, UNP, 32, Pardee, CS I, 340, n. 73; RTU, 225, n. 219. Cf. the divine name ngh w srr (KTU2 1.123:12), which occurs in a god-list immediately following the astral deity šr w šlm. Contrast DULAT, 861: “absence” (cf. already MLC, 311: “se ausenta”); de Moor, ARTU, 213, who translates “the turning in,” referring to the setting of the sun.

4 The stichometry and translation follows CR, 195, n. 85. Cf. also DULAT, 155, 813. For other interpretations, see RTU, 437–438 and the bibliography cited therein.

5 Levine (1981), 249: “the Luminary, the Great Lady”; Greenstein, UNP, 32: “Lady Lamp”; DULAT, 732: “the (Great) Lady Luminary.” Cf. PLM, 52: “the Lady, gleaming with glow.” Xella, AD, 173 exceptionally translates “la luce della Signora.”


242 epithet 81

an adjective “great”;6 or as a noun “myriads (of stars)” in the genitive case as part of a construct chain.7


Context 1: rbt špš // nyr rbt.Context 2: špš // nyr rbt.

Discussion

The epithet nyr rbt “the luminary, the lady” occurs twice in the Ugaritic corpus and refers to the sun goddess Šapšu. In both contexts, the epi-thet constitutes the B-word in a parallel pair of terms referring to this deity.8 Cf. the semantically related epithet of Šapšu nrt �ilm špš “the lamp of the gods, Šapšu” (Ep. 85). The component nyr also occurs in the epithet nyr šmm “the luminary of the heavens” (Ep. 82), which refers to the moon god Yari�u. The fact that nyr does not accord grammati-cally with the feminine DN špš, indicated by the lack of the feminine marker -t, suggests that it is a noun equivalent to Biblical Hebrew rwam “luminary,” rather than a participle or nomen agentis.9 The Hebrew term similarly occurs without gender accord with reference to both the (usu-ally grammatically feminine) sun (ldgh rwamh “the great luminary”) and the (grammatically masculine) moon (ˆfqh rwamh “the minor luminary”)

6 KME, 105: “der großen Leuchte”; MLC, 311: “la Gran Luminaria”; ARTU, 213: “the great Lamp”; Caquot, TO II, 108: “grand luminaire”; Pardee, CS I, 340: “the great light”; Levine et al., CS I, 358: “great luminary”; Dietrich and Loretz, TUAT III/6, 1242: “der großen Leuchte”; RTU, 225: “the great luminary.” Xella’s translation “buona illuminatrice” stems from a faulty reading nyr �bt in context 2 (TRU, 281–282). DULAT, 655: “the Great Luminary.”

7 CML1, 41: “the lamps of myriads (of stars)”; TO I, 553: “la lumière des myriades”; CML2, 95: “the illuminator of myriads (of stars).” Cf. MKT, 99: “die Myriaden das Licht erstrahlen lassen,” likewise referring to the stars.

8 A number of scholars explicitly or implicitly identify nyr rbt in context 1 as Yari�u: see RTU, 225, n. 220; Greenstein, UNP, 46, n. 121 and the references in n. 2, p. 241. The lack of consensus stems mainly from the dif�culty in translating the parallel terms �b�a and tgh. In context 2, however, nyr rbt clearly refers to Šapšu, and the fact that in each context the epithet parallels a similar reference to this deity indicates that here, too, nyr rbt refers to the sun goddess. Cf. Pardee, CS I, 340, n. 73.

9 For the equivalence of the Ugaritic and Hebrew terms, see de Moor (cited below).


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in Gen. 1:16. As an epithet component, nyr “luminary” is nevertheless semantically and etymologically equivalent to Akkadian participles munammiru “who illuminates” and mušnammiru “who illuminates,” which occur in epithets of the Mesopotamian sun god Šamaš. Compare, for example, munammir Igigi u Anunnaki š kin namirtu ana niš� apâti “who brings light to the Igigu and Anunnaku, who provides light for the multitudes of mankind”10 and mušnammir er�etim rapaštim “who illuminates the vast earth.”11 Note also Akkadian personal names such as dŠamaš- munammer “lit. Šamaš-is-one-who-illuminates.”12 The Akkadian semantically equi-valent term nannaru “luminary” usually refers to the moon god Sîn (cf. n. 2, p. 245), but it would appear to be exceptionally attested once with reference to the sun, although not in an epithet.13

Many scholars render nyr rbt as “the great luminary,” or the like (see above, n. 6, p. 242), analyzing rbt as an adjective modifying nyr. De Moor compares the epithet in this sense with Hebrew ldgh lwamh “the great luminary” (Gen. 1:16), discussed above.14 Although nyr and rwam are surely semantically equivalent terms, such an analysis of rbt seems unlikely because of the apparent masculine gender of nyr (see above). The translation “the illuminator of myriads (of stars)” (see above, n. 7, p. 242), on the other hand, is based on the interpretation of the epithet as referring to Yari�u, which is contradicted by context 2.15 It thus seems most likely that rbt is the noun “(great) lady.” This interpre-tation is clearly supported by the fact that rbt “(great) lady” otherwise occurs in two other epithets of Šapšu, namely, rbt špš “the lady Šapšu” (Ep. 95) and špš rbt “Šapšu the lady” (Ep. 103). For this term in general, see the discussion of rbt �a�rt ym (Ep. 94).

10 RA 49, 38:32.11 BWL, 136: 177. For these and additional epithets, see AG, 140 and CAD, N/1,

215, 217.12 Studies Landsberger 49:74. For this and additional examples, see CAD, N/1,

217.13 VAS 10 215 r. 24 (see CAD N/1, 261).14 ARTU, 213, n. 81.15 See above, n. 8, p. 242.


EPITHET 82

nyr šmm “the luminary of the heavens”Epithet of yr� (1.24)

Contexts

1. KTU2 1.24:1616 yl�ak yr� nyr šmm . Yari�u, the luminary of the heavens, sends (a message),�m 17�r[�]b mlk q� To r�b, the (divine) patron of (summer) fruit.

2. KTU2 1.24:31w y�n 31 yr� nyr šmm But Yari�u, the luminary of the heavens, responded:

Almost all scholars render the epithet as “luminary of the heavens,” or the like, similar to the above translation.1


There are no parallels to the epithet.

Discussion

The epithet nyr šmm “the luminary of the heavens” occurs twice in the Ugaritic corpus and refers to the moon god Yari�u. For the �rst component, nyr “luminary,” see the discussion of nyr rbt (Ep. 81), above.

1 Ginsberg (1939), 324: “the luminous one of the sky”; CML1, 125: “illuminator of heaven”; KME, 78: “die Leuchte des Himmels”; MKT, 63: “der Erleuchter des Himmels”; Herrmann (1968), 11: “der Erleuchter des Himmels”; TO I, 393: “lampe des cieux”; PLM, 66: “illuminator of heaven”; CML2, 128: “lamp of heaven”; MLC, 458: “la Luminaria de los cielos”; ARTU, 143: “the Illuminator of heaven”; Marcus, UNP, 216: “the luminary of the sky”; RTU, 338: “the luminary of the heavens”; Dietrich and Loretz, TUAT Erg., 206: “die Leuchte des Himmels”; DULAT, 655: “the Luminary of the skies.”


The second component, šmm, is correctly identi�ed by all scholars as the common Semitic word for “sky, heavens.” Goetze correctly compared this epithet with Akkadian munawwir šamê u er�etim “illuminator of the heavens and the earth,” which refers to the Mesopotamian moon god Sîn.2 Cf. the Arabic epithet of All�h, n�ru as-samaw ti wa l-�ar�i “Light of the Heavens and the Earth.”3

2 Goetze (1941), 358. See also AG, 140, 445; MLC, 589; Seux (1976), 414; DULAT, 655. [Cf. also epithets of Sîn such as nannar šamê “luminary of the heavens” (for numer-ous examples, see CAD, N/1, 260) and n�r šamê nis�ti “light of the distant heavens” (Streck Asb. 288:5). For these and additional similar epithets of Sîn, see AG, 133–134, 141.—JNF]

3 See Gimaret (1988), 372–374.

epithet 82 245


EPITHET 83

n�mn �ilm “the most handsome of the gods” Epithet of yr� (1.24)

Context

1. KTU2 1.24:25w 24y�n �r�b . mlk q� . And r�b, the (divine) patron of (summer) fruit, responded:l 25 n�mn . �ilm O most handsome of the gods,l �tn26m . b�l O son-in-law of Ba�lu.

The majority of scholars render the epithet as “the most gracious/pleas-ant of the gods,” or the like, similar to the above translation.1


Context 1: n�mn �ilm // �tnm b�l.

Discussion

The epithet n�mn �ilm “the most handsome of the gods” occurs once in the Ugaritic corpus and refers to the moon god Yari�u.2 The epithet is semantically equivalent to n�mt (/ bn) �a�t b�l “the loveliest of (/among)

1 Ginsberg (1939), 324: “beloved of the gods”; CML1, 125: “(most) pleasant of gods”; KME, 78: “Liebling des Il”; MKT, 64: “Liebling Els”; Herrmann (1968), 15: “Liebling [E]ls”; TO I, 393: “Favori des dieux”; PLM, 66: “favorite of the gods”; CML2, 129: “gracious one of the gods”; MLC, 459: “el más apuesto de los dioses”; ARTU, 144: “most graceful among the gods”; Marcus, UNP, 217: “favorite of El”; RTU, 338: “most gracious of the gods”; Dietrich and Loretz, TUAT Erg., 206: “Liebling Els”; DULAT, 614: “the (most) handsome of the gods.”

2 Cf. n�m �ilm (KTU2 1.5 III:15), which DULAT, 613, translates “the (most) handsome of the gods,” paralleling the translation of the present epithet. The fragmentary state of the text, however, makes its interpretation uncertain. Smith, for example, proposes “O gracious gods” (UNP, 145). If this expression is in fact a divine epithet, it most likely does not refer to Yari�u, as the latter is not mentioned in the extant portion of this part of the text.


the sisters of Ba�lu” (Ep. 84), referring to �Anatu. The two epithets would also appear to be structurally similar; in each case the �rst term (n�mn and n�mt, respectively) is most likely a nominalized adjective (in the present epithet with the addition of a suf�x n of some sort) used in the superlative sense.

The Ugaritic root n�m, like its Biblical Hebrew counterpart, signi�es both “good, pleasant” and “beautiful, lovely.” In the present context it refers to the physical attractiveness of the god.3 The component n�mn “handsome” also occurs in epithets of royal personages: n�mn �lm �il “(Kirta) the handsome one, the lad of �Ilu” (KTU2 1.14:I:40) and n�mn

�mq nšm “(�Aqhatu) the most handsome (and) cleverest of men” (KTU2 1.17:VI:45). In Akkadian, the semi-divine Gilgamesh is referred to as damqu dGiš-gím-maš “the handsome Gilgamesh.”4 Cf. also Arabic �am�lun “beautiful,” which occurs in the ad�th (Muslim) with reference to All�h: inna ll ha �am�lun yuibbu l-�am la “God is beautiful and loves beauty.”5

n�mn “handsome (one)” is also attested in texts from Ugarit as a component in personal names.6

3 For this usage of the Ugaritic root n�m, namely “physically good-looking,” and the comparison with the same usage of the Biblical Hebrew �[n “to be good-looking, handsome, beautiful” with respect to both male and female lovers (Cant. 1:16, 7:7), see Cohen (1996a), 112 and the bibliography referred to there. As opposed to Ugaritic n�m “good; beautiful,” however, the basic Biblical Hebrew words for “good” and “beautiful” are bwf and hpy, respectively.

4 Gilg. VII 138. Cf. Gilg. I 207: [dam]q ta dEnkidu k� ili tabašši “you are handsome, Enkidu, you are just like a god.” Akkadian banû “handsome, beautiful” also occurs with reference to Gilgamesh (see CAD, B, 81). For the comparison of the latter Akkadian term in the expression sîsû banûtu “beautiful horses” (EA 22:I:1) with Ugaritic n�m in the expression ��wm n�mm “�ne (looking), choice horses” (KTU2 2.45:17, 19–20), see Cohen (1996a), 112 and the bibliography referred to there. For the use of Akkadian banû in a divine epithet, see the discussion of n�mt (/bn) �a�t b�l (Ep. 84), below.

5 See Gimaret (1988), 215–217.6 PTU, 163; DULAT, 615. Cf. Fowler (1988), 351; biblical ˆm[n (2 Kgs 5:1, etc.)

and the Akkadian PN Il�ma-bani “The-God-is-Handsome” (Stamm, Namengebung, 224; CAD, B, 82).

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EPITHET 84

n�mt (/ bn) �a�t b�l“the loveliest of (/ among) the sisters of Ba�lu”

Epithet of �nt (1.10)

Contexts

1. KTU2 1.10:II:1615 w y�n . btlt . �nt And he saw the maiden �Anatu,16 n�mt . bn . �a�t . b�l The loveliest among the sisters of Ba�lu.

2. KTU2 1.10:III:109 btlt . p btlt . �n[t] . . . the maiden �Anatu,10 w p . n�mt . �a�t . b[�l] . . . the loveliest of the sisters of Ba�lu.1

Almost all scholars render the epithet as “the loveliest of (/among) the sisters of Ba�lu,” or the like, similar to the above translation.2


Context 1: btlt �nt // n�mt bn �a�t b�l.Context 2: btlt �nt // n�mt �a�t b�l.

1 For an attempt at a more complete translation, see Parker, UNP, 185.2 Ginsberg, ANET, 142: “fairest among Baal’s sisters / [his] fairest sister”; CML1,

117/119: “(most) gracious amongst the sisters of Baal / (most) pleasant of sisters”; MKT, 53/54: “die lieblichste unter Baals Schwestern / der lieblichsten [seiner] Schwestern”; TO I, 824/287: “la (plus) gracieuse d’entre (/ des) le soeurs de Ba�al”; PLM, 119/120: “the fairest among (/ of ) Baal’s sisters”; MLC, 469/472: “la más graciosa entre (/ de) las hermanas de Ba�lu”; ARTU, 112/114: “the most graceful among Ba�lu’s sisters (/ of the sisters of Ba�lu)”; Parker, UNP, 183/185: “Loveliest of the sisters of Baal / [Baal]’s loveliest sister”; RTU, 156/159: “the loveliest among the sisters of Baal / the most gracious of Ba[al’s] sisters”; DULAT, 615: “the most graceful among the sisters of DN.” Note that Driver, CML1, 119 does not reconstruct b�l in context 2 (see above).


Discussion

The epithets n�mt bn �a�t b�l “the loveliest among the sisters of Ba�lu” and n�mt �a�t b�l “the loveliest of the sisters of Ba�lu” each occurs once in the Ugaritic corpus and refer to �Anatu, goddess of war, love and fertility. They are semantically identical and are here classi�ed together as a single epithet.

The Ugaritic root n�m, which signi�es both “good, pleasant” and “beautiful, lovely,” here refers to the physical beauty of the goddess. This is evident from the description of the beauty of the princess �ry in the Epic of Kirta as n�m �nt n�mh “her beauty was (like) the beauty of �Anatu” (KTU2 1.14:III:41), where the beauty of the goddess �Anatu serves as an example of physical attractiveness.3 The same usage of the root n�m referring to the physical attractiveness of a male deity occurs in the epithet of the moon god Yari�u, n�mn �ilm “the most handsome of the gods” (Ep. 83).4

From context 1, it is clear that �a�t “sisters” is plural and that n�mt has a superlative sense, “the loveliest,” as is generally recognized.5 Although there is little difference between the various translations of the epithet, there is no scholarly consensus regarding the referent of the component �a�t “sisters” and the implications regarding the relationship between �Anatu and Ba�lu.

Ba�lu and �Anatu are otherwise referred to in KTU2 1.10 as �a� “brother” (II:25) and �a�� “sister” (II:20) and in an independent context in KTU2 1.3:IV:39, �Anatu is again called �a��* “his (Ba�lu’s) sister.” The

3 See Cassuto, GA, 64–65.4 For the relationship of the Ugaritic root n�m with Biblical Hebrew �[n, see the

discussion of n�mn �ilm (Ep. 83) and the references cited there.5 For the structure of the epithet in context 1, cf. Hebrew ˆk �yjwjh ˆyb hnvwvk

�ynbh ˆyb ydwd ˆk r[yh yx[b jwptk twnbh ˆyb yty[r “Like a lily among thorns, so is my darling among the maidens. Like an apple tree among trees of the forest, so is my beloved among the youths” (Cant. 2:2–3), where ˆyb “among” corresponds to b “in, among” in expressions such as �yvnb hpyh “the most beautiful among women” (Cant. 6:1). For the structure of the epithet in context 2, cf. Hebrew wynb ˆfq “the youngest of his sons” (2Chr. 21:17). Prof. Cohen has suggested (oral communication) that this epithet emphasizing �Anatu’s physical beauty is found in all of Ugaritic literature only in the present text because of the especially erotic nature of the general context, just as the epithet �yvnb hpyh is found in Biblical Hebrew three times only in the love poetry of the Song of Songs (Cant. 1:8; 5:9; 6:1). [Cf. also Mandaic zw��rty�� +�hw�t� wq�šyšt� +�str�t� nw[q]b�t� “the youngest of the sisters and the eldest of the female goddesses” (BM 91715:5). The expression has been discussed by Müller-Kessler (2002), 204 and n. 49. For the Mandaic text in general, see Müller-Kessler, ibid., 203–205 and Ford (2002a), 246–248; idem (2002c).—JNF]

epithet 84 249


erotic nature of the account in KTU2 1.10, which is often presented as a description of a sexual encounter between Ba�lu and �Anatu, has led some scholars to posit that �a� “brother” and �a�� “sister” are used in a �gurative sense “lover.” The “sisters of Ba�lu” would thus be his many wives and lovers.6 Other scholars interpret �a� “brother” and �a�� “sister” literally and understand �Anatu to be Ba�lu’s biological sister, whatever their particular roles in KTU2 1.10 may be.7

Given the role that �Anatu plays in the Baal Cycle, it is dif�cult to deny that she had a special relationship with Ba�lu.8 Ba�lu, how-ever, is explicitly referred to as bn dgn “the son of Dag�nu” (Ep. 28), whereas �Anatu is never associated with Dag�nu but is said to be the bt “daughter” of �Ilu,9 which makes it unlikely that �Anatu and Ba�lu were biological siblings.10 Furthermore, it is not at all certain that KTU2 1.10 portrays them speci�cally as lovers, regardless of the use of �a� “brother” and �a�� “sister” elsewhere in Ugaritic or as regards any of the cognates in the various Semitic languages. She may merely have accompanied him and provided him with the heifer, which he then impregnated.11 Walls thus suggests that “Anat’s designation as ‘the loveliest of the sisters of Baal’ may in fact refer to her beauty among the goddesses in general rather than an explicit comparison to only the females of Baal’s family.”12 This interpretation is supported by the reference to all the gods in the Ugaritic pantheon as bn �il “the children of �Ilu,” and the head of the pantheon, �Ilu, as �ab bn �il “father of the children of �Ilu” (Ep. 3). It therefore seems legitimate to assume that all the Ugaritic gods and goddesses could also be referred to as �a�m “brothers” and �a�t “sisters,” the terms having the well attested meaning

6 ARTU, 112, n. 19; DULAT, 35 (meaning 2a), 41 (meaning 2a); Dietrich and Loretz, TUAT, III/6, 1145, n. 91 (with respect to KTU2 1.3).

7 E.g., Wyatt, RTU, 82, n. 59 and p. 155. Gordon, UL, 7–8, suggests that Ba�lu and �Anatu “were probably regarded as half-brother and half-sister, sired by the same father but not born of the same mother” (cf. idem, PLM, 126). He compares the mar-riage of half-siblings in early biblical narrative. Ba�lu, however, is called bn dgn “the son of Dag�nu” (see Ep. 28), whereas �Anatu is never associated with Dag�nu, but is unequivocally considered to be a daughter of �Ilu.

8 See especially the role of �Anatu in KTU2 1.3, 1.4, and 1.5–6. 9 See, for example, KTU2 1.3:V:27. For the references to �Ilu as �r �il �abh “�ôru,

�Ilu her (�Anatu’s) father,” see the discussion of Epithet 110, below.10 For the signi�cance of the references to �Ilu as �r �il �abh “�ôru, �Ilu his (Ba�lu’s)

father,” see the discussion of Epithet 110, below.11 Cf. TO I, 277–278; Walls (1992), 131–134 (esp. 133); Day (1999), 37.12 Walls (1992), 92.

250 epithet 84


of “(male/female) member of a social group,” rather than necessar-ily indicating a biological relation.13 The epithet is thus semantically equivalent to n�mn �ilm “the most handsome of the gods” (Ep. 83), referring to Yari�u (see above).

Akkadian ban�tu “beautiful” similarly occurs as an epithet of Nanâ, the goddess of love.14 Cf. also Arabic �am�lun “beautiful,” which occurs in the ad�th (Muslim) with reference to All�h: inna ll ha �am lun yuibbu

l-�am la “God is beautiful and loves beauty.”15

Both n�m “beautiful, lovely” and �a�t “sister” are also attested in texts from Ugarit as components in personal names.16

13 For this meaning of �a� in Ugaritic, see DULAT, 35: “neighbour, companion, col-league, equal” and cf. ibid., 41. [Cf. the Akkadian epithet of Nergal, gašri il ni a��šu “the most powerful (among) his divine brothers” (RA 21: 11, 25), where a��šu “his brothers” surely refers to the gods in general. Semantically, the epithet would parallel the Akkadian epithet ša . . . ina ištar ti š�turat nabn�ssa “(B�let-m�ti) whose appearance surpasses that of the (other) goddesses” (AKA 206 I 1–2).—JNF]

14 šurri�a ban�tu šurbâ ru��untu “glorify the beautiful one, exalt the splendid one” (BA 5 628, No. 4 iv 14 [cf. CAD, R, 427]). For the comparison between Ugaritic n�m “physically good-looking” and Akkadian banû “handsome, beautiful,” see above, n. 4, p. 247, and the bibliography referred to there.

15 See Gimaret (1988), 215–217.16 For �a�t, see PTU, 92; Sivan (1984), 196. Cf. Benz (1972), 265; Fowler (1988), 189,

197, 298. With respect to the PN �a�tmlk, lit. “Sister-of-(the-god)-Milku,” see Albright (1954), 228–229; Nougayrol (1968), 261–262; Pintore (1978), 81–82; Liverani (1979), col. 1308–1309; Cunchillos (1983), 68–70; UVST, 105. For n�m, see PTU, 163; Sivan (1984), 250, 255. Cf. Fowler (1988), 351.

epithet 84 251


EPITHET 85

nrt �ilm špš “the lamp of the gods, Šapšu”Epithet of špš (1.2; 1.3; 1.4; 1.6; 1.19; RS 92.2016 [?])

Contexts

1. KTU2 1.2:III:1515 [ ]nn [.] nrt [.] �ilm [.] špš . . . . the lamp of the gods, Šapšu,tš�u . gh . tš�u . gh . w t[�� . Raised her voice and called out.

2. KTU2 1.4:VIII:2121 nrt . �ilm . špš The lamp of the gods, Šapšu,22 �rrt . l�a 23 šmm . The scorcher, the power of the sky,b yd . md24d .�ilm . mt (Was) in the hand of the beloved of �Ilu, Môtu.

3. KTU2 1.6:I:8–9�mh . trd . nrt 9 �ilm . špš The lamp of the gods, Šapšu, de - scended with her.

4. KTU2 1.6:I:11gm 11 t� . l nrt . �ilm . špš With a loud voice she called to the lamp of the gods, Šapšu:12 �ms. m�. ly . �al�iyn . b�l Load up Ba�lu the mighty one for me!

5. KTU2 1.6:I:1313 tšm� . nrt . �ilm . špš The lamp of the gods, Šapšu, complied.

6. KTU2 1.6:II:24 (= 1.3:V:17)24 nrt. �ilm. špš. The lamp of the gods, Šapšu,�rrt 25 l�a . šmm . The scorcher, the power of the sky,b yd . bn �ilm . mt (Was) under the control of the son of �Ilu, Môtu.

7. KTU2 1.6:III:24šm�. l btlt .�nt Listen, O maiden �Anatu,24 rgm . l nrt .�il<m> . špš Say to the lamp of the god<s>, Šapšu!


8. KTU2 1.6:IV:86 ttb�. btlt . �nt The maiden �Anatu departed.7 �idk . l ttn . pnm Then she indeed directed herself,8 �m . nrt . �ilm . špš Towards the lamp of the gods, Šapšu.

9. KTU2 1.6:IV:1717 w t�n . nrt . �ilm . špš And the lamp of the gods, Šapšu, re sponded.

10. KTU2 1.19:IV:47, 49 [2x][lm] 47 �b�i . nrt .�ilm . špš . [At] the rising (?)1 of the lamp of the gods, Šapšu,�r[bt] 48 p�t . m�inš . šdm . P�t ent[ered] the �eld camp;l m�r[b] 49 nrt .�ilm . špš . At the setting (?) of the lamp of the gods, Šapšu,m�y[t] 50 p�t . l �ahlm P�t arrived at the tents.

11. RS 92.2016:38”2

[. . .]n.nrt.�il<m>.špš.lymt.špš [. . .] the lamp of the god<s>(?), Šapšu. For the days of Šapšu. . . .

Most scholars render the epithet as “the lamp of the gods, Šapšu,” or the like, similar to the above translation.3

1 For �b�i “rising (?),” cf. above, n. 2, p. 241.2 See Caquot and Dalix (2001), 394 and the translation and discussion on pages

397 and 402–403, respectively, and cf. DULAT, 643.3 Ginsberg, ANET, 129: “the God’s Torch Shapsh”; CML1, 77: “Shapash the

luminary of the gods”; KME, 19: “die Leuchte der Götter Schpsch”; TO I, 123: “la lampe divine, Shapash”; CML2, 38: “Shapash the luminary of the gods”; PLM, 68: “the Luminary of the Gods, Shapash”; MLC, 167: “Šapšu, la Lámpara de los dioses”; AD, 81: “l’Illuminatrice divina, Shapash”; ARTU, 37: “Shapshu, the Lamp of the gods”; Margalit (1989a), 165: “the . . . sun” (nrt �ilm is not re�ected in Margalit’s trans-lation of the epithet in line 47 and, strangely, no part of the epithet is re�ected in his translation of line 49); Smith, UNP, 96: “the Divine Lamp, Shapsh”; Parker, UNP, 77: “Shapshu, the god’s lamp”; Pardee, CS I, 247: “Šapšu, luminary of the gods”; Dietrich and Loretz, TUAT III/6, 1127: “die Leuchte der Götter, Schapasch”; RTU, 54: “the luminary of the gods, Shapsh”; Loewenstamm (1980), 529: “the torch of the gods Špš”; Wiggins (1996), 331–334: “Shapsh, the lamp of the gods” (in context 1, Wiggins, ibid., 328 ignores the fact that nrt �ilm špš is a �xed epithet and separates nrt �ilm “the lamp of the gods” from špš “Shapsh”). DULAT, 837: “the Luminary of the gods, DN” [p. 643: “the lantern of the god(s), ND” (RS 92.2016:38”)]. Cf. MKT, 47: “die Leuchte Els, Špš.”

epithet 85 253



Contexts 2, 6: nrt �ilm špš // �rrt l�a šmm.

Discussion

The epithet nrt �ilm špš “the lamp of the gods, Šapšu” occurs thirteen times in the Ugaritic corpus and refers to the sun goddess Šapšu. In two cases (contexts 7 and 11) it is emended from nrt �il špš (see below). It is semantically related to the epithets nyr rbt “the luminary, the lady” (Ep. 81) and nyr šmm “the luminary of the heavens” (Ep. 82), referring to Šapšu and Yari�u, respectively. Theoretically, the component �ilm could be interpreted as the DN �il “�Ilu” + enclitic m, as in the epithet klbt �ilm �išt “the bitch of �Ilu, �Ištu (Fire)” (Ep. 64), which would accord with the writings nrt �il špš in contexts 7 and 11 (see below).4 References to the Akkadian sun god Šamaš as n�r il� Šamaš “the light of the gods, Šamaš”5 and Šamaš n�r il� “Šamaš, the light of the gods,”6 however, provide decisive evidence in favor of the interpretation of �ilm as the common noun “the gods.”

As noted above, in contexts 7 (KTU2 1.6:III:24) and 11 (RS 92.2016:38”) the epithet is emended from nrt �il špš. The emendation nrt �il<m> špš in KTU2 1.6:III:24 follows KTU2 and is accepted by most scholars.7 There can be little doubt that the text is indeed to be emended, since nrt �ilm špš “the lamp of the gods, Šapšu” is a common �xed epithet of Šapšu and over half of its attestations occur precisely in KTU2 1.6. The emendation of the occurrence of nrt �il špš in RS 92.2016:38”, however, is much less certain. This text was recently published by Caquot and Dalix, who suggest three possible ways to

4 See MKT, 47: “die Leuchte Els, Špš ” and cf. Caquot and Dalix (2001), 402–403.

5 Streck Asb. 30 iii 113.6 Streck Asb. 30 iii 113 and Borger Esarh. 46 ii 33, respectively. For these and addi-

tional similar examples, see AG, 133–134 and CAD, N/2, 348. Cf. Knutson (1981), 495; Barré (1983), 26, 150, n. 75.

7 Cf., for example, Ginsberg, ANET, 140; PLM, 114; MLC, 229; ARTU, 91; Smith, UNP, 158; Pardee, CS I, 271; Dietrich and Loretz, TUAT III/6, 1192; RTU, 137. Wiggins (1996), 334 translates “Shapsh, the lamp of El,” but in n. 18 comments “or per-haps better the standard ‘of the gods’ with the m of ilm omitted by error (KTU ).”

254 epithet 85


understand the expressions nrt �ilm špš and nrt �il špš (in both its occur-rences): (1) Emendation of each occurrence of nrt �il špš to nrt �il<m> špš; (2) Interpretation of �ilm in nrt �ilm �il as the DN �Ilu + enclitic m in a construct chain with nrt (i.e., “la lumière de �Ilou, Shapshou”), based on nrt �il špš; (3) Interpretation of nrt �ilm špš and nrt �il špš as two dif-ferent epithets, “la lumière des dieux . . .” and “la lumière de �Ilu . . .,” respectively. In their translation, Caquot and Dalix render nrt �il špš as “la lumière de �Ilou, Šapšou,” accepting the text in RS 92.2016 (and implicitly KTU2 1.6) as written. They do not explicitly state their preferred analysis of nrt �ilm špš. If the text is accepted as written, this would then be a new epithet, structually similar to �gl �il �tk “the calf of �Ilu, �tk” (Ep. 86) and klbt �ilm �išt “the bitch of �Ilu, �Ištu (Fire)” (Ep. 64).8 This interpretation may gain additional support from the con-struct chain nt �il “the grace of �Ilu” in line 39. Nevertheless, due to the somewhat fragmentary state of the text and the fact that nrt �ilm špš “the lamp of the gods, Šapšu” is one of top ten most frequently attested divine epithets in Ugaritic, at present it seems equally likely that nrt �il špš in RS 92.2016 is a scribal error for nrt �ilm špš. The emendation has thus been tentatively accepted in the present study. Should new occur-rences of nrt �il špš come to light, the present context will have to be re-evaluated. Even if nrt �il špš in RS 92.2016 should turn out to be an independent epithet, however, it is the opinion of the present author that the emendation nrt �il<m> špš in KTU2 1.6:III:24 is still justi�ed (and should therefore not be used in support of the interpretation of nrt �il špš in RS 92.2016 as an independent epithet).

The masculine form of nrt, namely, nr “light,” is also attested in texts from Ugarit as a component in personal names.9

8 [Cf. En. el. VII 5 (CAD N/2, 348): dASARI.ALIM.NUN.NA kar�bu n�r abi lidi[šu] “honored Asarialimnunna (Marduk), the light of [his] father who begot him.”—JNF]

9 PTU, 165–166; UT, 494. Cf. Fowler (1988), 81, 157, 280, 351.

epithet 85 255


EPITHET 86

�gl �il �tk “the calf of �Ilu, �tk”Epithet of �tk (1.3)

Contexts

1. KTU2 1.3:III:431

l m�št . mdd 39 �il ym . I indeed smote the beloved of �Ilu, Yammu,l klt . nhr .�il . rbm I indeed annihilated Naharu, the god of the immense (waters),40 l �ištbm . tnn .�ištbm . lh I indeed captured the dragon of the two �ames,41 m�št . b�n . �qltn I smote the twisting (/ twisted) serpent,42 šly� . d . šb�t . r�ašm The dominant one who has seven heads,43 m�št . mdd �ilm . �arš I smote the beloved of �Ilu, �Arš,44 �mt . �gl . �il . �tk I destroyed the calf of �Ilu, �tk,45 m�št . k{.}lbt . �ilm .�išt I smote the bitch of �Ilu, �Ištu (Fire),46 klt . bt . �il . bb . I annihilated the daughter of �Ilu, �bb (Flame).

The majority of scholars render �gl �il as “the calf of �Ilu,” or the like,2 similar to the above translation, although �il is sometimes understood as the common noun “god” with the meaning “divine.”3 Some scholars attempt to translate the proper name �tk.4 The locution �gl �il “the calf of �Ilu” also occurs in KTU2 1.108:11 (and possibly line 9 as well). Neither context has been included here because the fragmentary state

1 For additional philological notes to this text, see the discussions of the parallel epithets: mdd �il ym (Ep. 69); nhr �il rbm (Ep. 80); tnn �ištm lh (Ep. 104); b�n �qltn (Ep. 43); šly� d šb�t r�ašm (Ep. 101); mdd �ilm �arš (Ep. 70); klbt �ilm �išt (Ep. 64); bt �il bb (Ep. 36).

2 Ginsberg, ANET, 137: “El’s Bullock �Atak”; CML1, 87: “El’s rebellious calf ”; KME, 31: “das Kalb des Il, Atk”; MKT, 28: “das stößige Kalb Els”; PLM, 79: “the calf of El, �tk”; CML2, 50: “Atik the calf of El”; ARTU, 11: “�Atiku, the bull-calf of Ilu”; Smith, UNP, 111: “Rebel, the Calf of El”; Pardee, CS I, 252: “�Ilu’s calf �Atiku (Binder)”; Dietrich and Loretz, TUAT III/6, 1143: “das Stierkalb Els, Atik”; RTU, 80: “El’s calf, Atik.”

3 TO I, 168: “le veau divin, �Atik”; MLC, 185: “el Novillo divino, �Ataku” AD, 102: “il vitello divino, Atik” (ibid., n. 15: “Lett.: «colui che lega», «il legatore»”); DULAT, 191: “the divine Bullock, �t.” Cf. Gray (1979), 316: “the Prodigious Bull-calf, the Savage One.”

4 See below, n. 6, p. 257.


of the text precludes a determination as to whether �gl �il there is indeed an epithet and, if so, to which god it refers.5


Context 1: mdd �il ym // nhr �il rbm // tnn �ištm lh // b�n �qltn // šly� d

šb�t r�ašm // mdd �ilm �arš // �gl �il �tk // klbt �ilm �išt // bt �il bb.

Discussion

The epithet �gl �il �tk “the calf of �Ilu, �tk” occurs with certainty once in the Ugaritic corpus and refers to the divine monster �tk.6 The interpreta-tion of �gl “calf ” is not disputed,7 but the component �il, here taken as the divine name �Ilu,8 is sometimes understood as the common noun “god” functioning as a sort of determinative (see above). �gl “calf ” is also attested in texts from Ugarit as a component in personal names.9

5 See the discussion by Pardee, TPM, 106–110.6 It is a principle of this study that one should refrain from proposing etymologies

for proper names when contextual evidence is lacking. The translations of �tk that have occasionally been proposed are based on etymological comparisons without solid contextual evidence. Albright (1941b), 16–17, n. 25 related �tk to Arabic �tk “attack, be rebellious,” and was followed by Driver, CML1, 140, n. 31, who translated �tk as an adjective, “rebellious” (ibid., 87), and Gray (1979), 316, n. 6, who translated “the Savage One” (ibid., p. 316). Cf. also Smith’s translation “Rebel,” quoted above, n. 46. Gray, ibid., 316, n. 6 points out that Arabic �ataka “to attack” is used of a horse rushing to bite. Pardee, CS I, 252 suggests “Binder,” presumably based on Ugaritic �tk “to bind.” The latter proposal has the merit of being based on a known Ugaritic root. Akkadian kasû “to put a person in fetters, to bind hands and feet; to join, to tie objects together” (CAD, K, 250) is used with the meaning “to paralyze limbs and parts of the body, to bind magically” (CAD, K, 252 and p. 252, lex. sect.), which would not be an inappropriate action for a demonic �gure such as the calf of �Ilu, �tk, but the actual use of the verb �tk in Ugaritic (KTU2 1.3:II:11) points to a meaning “to bind to, attach” (Pardee, CS I, 250 translates �tkt “she attaches” [// l . . . šnst “ties . . . at”]; cf. DULAT, 191: “to tie, fasten, bind”), which can hardly be taken as an offensive demonic action.

7 Gray, LC, 47 exceptionally translated �gl as “haste” (< Arabic �gl ), but subsequently proposed “Bull-calf ” (see above, n. 3, p. 256).

8 [Cf. the reference to damar.den.zu.na and dPA+GANAM4.ab(!).ba as “calves” of a speci�c deity: 2 amar d�I��-ke4 “the 2 calves of Adad” (AN = dA-nu-um, III: 254–256 (Litke [1998], 144).—JNF]

9 PTU, 424; DULAT, 153, 154. Cf. the use of the Akkadian semantic equivalent b�ru “young calf, male calf just before full maturity” in personal names (see CAD, B, 342, meaning 2b and cf. Smith [2001], 35).

epithet 86 257


EPITHET 87

�ly “the supreme one”Epithet of b�l (1.16)

Contexts

1. KTU2 1.16:III:61

�n 5 l �ar� . m�r . b�l Look to the earth (for) the rain of Ba�lu,6 w l šd . m�r . �ly And to the �eld(s), (for) the rain of the supreme one.

2. KTU2 1.16:III:87 n�m . l �ar� . m r . b�l Good for the earth is the rain of Ba�lu,8 w l šd . m�r . �ly And for the �eld(s), the rain of the supreme one.

There is a scholarly consensus that the epithet is to be rendered as “the Most High One,” or the like, similar to the above translation.2


Contexts 1, 2: b�l // �ly.

1 The translation of this dif�cult context follows Greenstein, UNP, 35. The broader context apparently involves some magical ritual intended to break the drought which included the pouring out of oil (line 1: y�q šmn) and prayer (lines 12–13: nš�u r�iš ). The command “look to the earth (for) the rain of Ba�lu . . .” is tentatively understood as an act of sympathetic magic which anticipated the desired outcome of the ritual.

2 CML1, 43: “the Most High”; KME, 108: “des Erhabenen”; MKT, 101: “der Erhabenen”; TO I, 560: “le Très-haut”; PLM, 54: “the Exalted One”; CML2, 98: “the Most High”; MLC, 315: “el Altísimo”; AD, 175: “dell’Altissimo”; ARTU, 217: “the Most High”; Greenstein, UNP, 35: “the Most High”; Pardee, CS I, 341: “the High One”; Dietrich and Loretz, TUAT III/6, 1246: “des Höchsten”; RTU, 231: “the Most High”; DULAT, 161: “the Most High.” Ginsberg, ANET, 148 exception-ally transcribes “�Aliyy.”


Discussion

The epithet �ly “the supreme one” occurs twice in the Ugaritic corpus (in one single wider context) and refers to Ba�lu, the god of the storm and agricultural fertility. It re�ects Ba�lu’s position in the Ugaritic pan-theon as acting king of the gods and is equivalent to the negatively phrased epithet of Ba�lu, �in d �lnh “without equal (lit. there is none above him)” (Ep. 24), although the two do not occur in collocation. The epithet �ly “the supreme one” corresponds to the Arabic divine epithet al-�aliyyu “the Most High,”3 which is similarly de�ned as �alla� laysa fawqahu šay�un “He above whom there is nothing.”4 As has often been noted, it is also the exact equivalent of the biblical divine epithet yl[ “the Supreme One.”5

Derivatives of the root �ly are also attested in texts from Ugarit as components in personal names.6

3 Cf. DULAT, 161; Cooper (1981), 452. The term clearly occurs as an epithet (and not a proper name) in Q. 2:255: wa-huwa l-�aliyyu l-�a��mu “He is the Most High, The Supreme (in glory).”

4 T � al-�ar�s, Vol. XIX, 699 (cf. Lane, Lexicon, 2147a). For this and semantically related Arabic divine epithets, see Gimaret (1988), 206–208.

5 Pope, EUT, 58, n. 20; Cross (1962), 241–244; idem, CMHE, 46–48, 50–52, 60; Richardson (1971), 260–261; van Zijl (1972), 282–284; Dahood (1981), 23–24. For the biblical contexts containing this epithet, see Levi della Vida (1944), 1–9; Lack (1962), 44–64, esp. 48–49; Viganò (1976), 34–62; Cooper (1981), 451–458; Mosca (1986), 512; Michel (1987), 176, 208–209, n. 50; Wyatt (1992), 419; Schmidt (1999), 14–17. The clearest examples are found in Deut. 33:12 (see already BHS, 350, n. 12d) and 1 Sam. 2:10. Cf. also the semantically and etymologically related biblical epithet ˆwyl[ “the Most High,” for which see Elnes and Miller (1999). According to Cooper (1981), 451–452, the relationship Ugaritic �ly and Hebrew ˆwyl[ is unclear, since �ly is an epithet of Ba�lu, whereas ˆwyl[ is associated with El.

6 PTU, 108. Cf. Schmidt (1999), 15; Fowler (1988), 76, 355. Note also the common Arabic personal name �aliyyun “Ali.”

epithet 87 259


EPITHET 88

�nt g�r<t> “�Anatu the powerful”Epithet of �nt (1.108)

Contexts

1. KTU2 1.108:61

6 w tšt . �nt . g�r<t> . And may �Anatu the powerful drink,b�lt . mlk . The mistress of kingship,b�7lt . drkt . The mistress of dominion,b�l t . šmm . rmm The mistress of the high heavens,8 [b�]lt . kp� [The mist]ress of the kp�-headdress.

There is no consensus as to the translation of �nt g�r<t>.2


Context 1: �nt g�r<t> // b�lt mlk // b�lt drkt // b�lt šmm rmm // [b�]lt kp�.

1 For additional philological notes to this context, see the discussions of the parallel epithets: b�lt drkt (Ep. 32), [b� ]lt kp� (Ep. 33), b�lt mlk (Ep. 34) and b�lt šmm rmm (Ep. 35).

2 Virolleaud (1968), 553: “elle boit, �Anate la forte”; Margulis (1970a), 293: “Anat drinks g�r”; L’Heureux (1979), 170: “Anat drank aged wine”; Ribichini and Xella (1979), 155: “beve �Anat, la «forte»”; Loewenstamm (1980), 323: “Anat drank wine”; Dietrich and Loretz (1980b), 174: “es trinke die Anat des Starken”; ARTU, 188: “may the �Anatu of Gathru drink”; TPM, 82: “que �Anatu de la force boive” (RCU, 194: “may �Anatu-of-Might . . . drink”); Margalit (1989a), 438: “Anat was drinking spirits”; Caquot, TO II, 115: “elle boit, . . ., �Anat de Gathar”; Dietrich and Loretz, TUAT II/6, 822: “trinke �Anat-Gaschru”; Walls (1992), 109: “Anat drinks aged wine”; Avishur (1994), 280: “mighty Anath will drink”; RTU, 396: “may Anat the power<ful> drink”; CR, 187: “�Anatu has . . . established Ga�aru”; del Olmo Lete and Sanmartín, DULAT, 314 interpret g�r as a divine name, “eponym of the dead and dei�ed king,” but their treat-ment there of the present context is obscure.


Discussion

The epithet �nt g�r<t> “�Anatu the powerful” occurs once in the Ugaritic corpus and refers to �Anatu, goddess of war, love and fertil-ity. The epithet begins a chain of �ve epithets referring to �Anatu, in the same manner that rp�u mlk �lm “the hero, the eternal king” (Ep. 98) begins a chain of four epithets earlier in the text (lines 1–3) referring to Milku.3

The text reads �nt g�r. The second component, g�r, is undoubtedly cognate with the component g�r in the divine epithet [�il] g�r w yqr “the powerful and august [god]” (Ep. 9) in line 2 of the same text. In that epithet, g�r is an adjective, “powerful,” equivalent to Akkadian gašru “strong,” the latter well attested in epithets of both gods and goddesses (see the discussion ad loc.). In the present epithet, g�r most likely has the same meaning and thus should be emended to g�r<t> to accord with the feminine divine name �nt. The writing g�r in line 6 would presum-ably be a scribal error due to the same writing in line 2.4 Ištar, the Mesopotamian goddess of love, war, and fertility, is similarly referred to as lît il� gašertum “the (most) powerful among the gods, the strong one.”5 Pardee avoids emending the text by taking �nt g�r as a construct chain, “�Anatu de la force.” The component g�r would be an abstract noun “force” functioning as an adjective.6 Pardee compares [� ]nt kp� “�Anatu de la coiffure-kp�,” based on his reading of line 8.7 Cf. also the divine epithet špš �lm “the eternal Šapšu (lit. Šapšu of eternity)” (Ep. 102), where �lm “eternity” is a noun in a construct chain having adjectival force, and the compound component �il d p�id “the god of

3 Cf. the discussion of [�il ] g�r w yqr (Ep. 9). It should be noted that the parallelism of these �ve epithets in �ve clauses with the verb only in the �rst clause standing for all �ve clauses is a classic case of epithetic parallelism in Ugaritic literature. What is particularly noteworthy is that while the �nal elements of the �rst three epithets are all synonymously parallel to one another, they are not synonymously parallel to the �nal elements of the fourth and �fth epithets, nor are the latter synonymously parallel to each other. The clear conclusion is that while in some cases individual elements of epithets in epithetic parallelism may be synonymously parallel to one another, this is not always the case and it is suf�cient if the parallel epithets refer to the same divinity irregardless of the semantic diversity of the constituent elements.

4 Cf. Wyatt, RTU, 396 and the bibliography cited by Pardee, TPM, 102, n. 118.5 RA 15, 176 II 12. For many additional examples of gašru with reference to deities,

see CAD, G, 57 and AG, 77–78.6 See the discussion in TPM, 101–102.7 See the discussion of [b� ]lt kp� “[mist]ress of the kp�-headdress” (Ep. 33).

epithet 88 261


mercy” in Ep. 66 and Ep. 111, where the abstract noun p�id, indicating the quality “merciful,” modi�es the nomen regens by means of an indirect genitive. Nevertheless, as noted above, in the corresponding epithet [�il] g�r w yqr (Ep. 9) in line 2, g�r is surely an adjective “powerful” (and it there parallels another adjective, yqr “august”). 8 Elsewhere in Ugaritic, g�r occurs as a nominalized adjective “the powerful one,” referring to dead and dei�ed kings.9 There is no independent evidence, however, for an abstract noun g�r “power” in Ugaritic. Aside from the Ugaritic evidence, the only other evidence for this root comes from Akkadian. In Akkadian as well, the adjective gašru “powerful” frequently occurs in divine epithets (see above), but there is no evidence for the existence of an abstract noun “power” from this root without an afformative or a

preformative.10 It thus does not seem likely that such a form would occur in Ugaritic. In the absence of such a form, it seems more valid at present to understand �nt g�r as a scribal error for �nt g�r<t>. Should the existence of an abstract noun *g�r “power” in Ugaritic be established, however, Pardee’s analysis would then clearly be preferable.

Many scholars do not consider �nt g�r to be an epithet. Both here and in the related context in line 2, g�r is often taken as a reference to a type of wine,11 or as an independent divine name.12 For a refutation of both interpretations, see the discussion of [�il] g�r w yqr (Ep. 9).

g�r “powerful” is also attested in texts from Ugarit as a component in personal names.13

8 So Pardee, RCU, 194: “the god mighty and noble.” 9 See DULAT, 314.10 The abstract nouns from this root in Akkadian are gašr�tu “strength, supremacy”

(CAD, G, 58), gišr�tu “supremacy, supreme strength” (CAD, G, 108), and magšaru “strength, power, force” (CAD, M/1, 48). The �rst two vocables would be expected to appear in Ugaritic as *g�rt, whereas the third would appear as *mg�r.

11 E.g., Margulis (1970a), 293; L’Heureux (1979), 170; Loewenstamm (1980), 323; Walls (1992), 109 (see above, n. 6, p. 34).

12 E.g., ARTU, 188; Caquot, TO II, 115; CR, 187; DULAT, 314 (see above, n. 7, p. 34).

13 See PTU, 131 and DULAT, 142, 314.

262 epithet 88


EPITHET 89

��tr �r� “mighty (?) �A�taru”Epithet of ��tr (1.6)

Contexts

1. KTU2 1.6:I:54, 55 [2x]54 blt . nmlk . ��tr . �r� Shall we not make mighty (?) 'A�taru king?55 ymlk . ��tr . �r� May mighty (?) 'A�taru be king!

2. KTU2 1.6:I:5656 �apnk . ��tr .�r� Thereupon mighty (?) 'A�taru,57 y�l . b �rrt . �pn Ascends to the peak of �ap�nu,58 y�b . l k� . �al�iyn 59b�l (And) sits upon the throne of Ba�lu the mighty one.

3. KTU2 1.6:I:61w y�n . ��tr . �r� And mighty (?) 'A�taru responded.

4. KTU2 1.6:I:6363yrd . ��tr .�r� . Mighty (?) 'A�taru descends,64yrd l kþ� . �al�iyn . b�l He descends from the throne of Ba�lu the mighty one.

As opposed to the above translation, the component �r� is most often rendered pejoratively as “the terrible” or “the tyrant,” or the like.1


Context 1: ��tr �r� // ��tr �r�.

1 Ginsberg, ANET, 140: “Ashtar the Tyrant”; CML1, 111: “the terrible Athtar”; KME, 68: “der furchtbare Aschtar”; MKT, 19: “��tr, der Furchtbare”; TO I, 257: “�Athar [sic] le Tyran”; PLM, 111: “Athtar the Terrible”; CML2, 75: “Athtar the ter-rible”; MLC, 225: “�At�aru, el Terrible”; AD, 139: “Athtar il Terribile”; Pardee, CS I, 269: “terrible �At�aru”; DULAT, 185: “DN, the terrible.” For additional proposals, see the discussion. I would here like to thank Prof. Pardee for pointing out that in some cases (as apparently in his own translation) the usage of the translation “terrible” was not intended in a pejorative manner. Nevertheless, it is my impression that in most cases the intent of the above translations was indeed to convey a pejorative sense.


Discussion

The epithet ��tr �r� “mighty (?) �A�taru” occurs �ve times in the Ugaritic corpus and refers to the god �A�taru. The etymological approach to the interpretation of this epithet has yielded a number of infelicitous proposals for �r�. The majority of scholars attribute to �r� a pejora-tively nuanced meaning “terrible” or “the tyrant” based on Heb. �yr[ “tyrant.”2 Gray proposed “the Luminous” based on Arab. �ari�a “to �ash” (of lightning).3 According to de Moor, �r� signi�es “the Rich,” based on Heb. �yr[ “rich man” (Prov. 11:16).4 Margalit hesitantly relates �r� to Heb. �yr[ “river beds (or channel)” in Job 30:6, suggesting the possibility that �A�taru “personi�es the waters of irrigation.”5 Watson derives the Ugaritic term from Arab. �aru�a “to be wide” and translates “broad of intellect,” comparing Akk. rapša uznu “wide of understand-ing,” which also serves as a divine epithet of the Mesopotamian god of wisdom Enki/Ea.6 Surely the only reasonable proposal is that of Green�eld, who understands �r� as “hero, mighty person” based on the use of Heb. �yr[ as a component of the divine epithet �yr[ rwbg “a mighty warrior” in Jer. 20:11: wlvky ypdr ˆk l[ �yr[ rwbgk ytwa òhw . . . wlky alw “But the Lord is with me like a mighty (?) warrior, therefore my persecutors shall stumble and shall not prevail.”7 While there can be no doubt that the Ugaritic and Hebrew terms are both semanti-cally and etymologically related, neither the biblical contexts nor the Ugaritic contexts in which the respective terms occur are suf�ciently clear semantically in order to pinpoint the basic meaning of the root involved. Therefore, although the general meaning of both terms is

2 See above, n. 1, p. 263. Cf. Caquot (1958), 45–60 (esp. p. 47); idem, TO I, 257, note (m); Delcor (1974), 11, n. 25; Mullen (1980), 36–37, n. 63; Pardee, CS I, 269, n. 247.

3 LC, 66. For the etymology, see n. 4. Cf. Craigie (1973), 223–224; RTU, 132.4 ARTU, 85, n. 415. In SP, 204, de Moor also adduces Arab. �ar��un “one who pos-

sesses much property, rich man,” although he translates the epithet as “the Tyrant” (p. 202), apparently based on other Arabic words from the root �r�.

5 Margalit (1980), 149–150 (following Gaster). Cf. idem (1996b), 180–181.6 Watson (1980).7 Green�eld (1985), 194–195. Cf. Dietrich and Loretz, TUAT III/6, 1187: “der

gewaltige Aschtar”; Smith, UNP, 154: “Athtar the Strong.” Green�eld also compares the parallel �yr[ // rwbg in Isa. 49:25, but the context there is not suf�ciently clear to determine the exact meaning of �yr[ in that text. Although the context is fragmentary, the parallelism of �r� with �adr “mighty” in KTU2 1.12:II:29–30 accords well with this interpretation (cf. Schoors [1972], 60 and contrast RTU, 165, n. 16).

264 epithet 89


clear, an appropriate etymology in tandem with the above semantic evidence is still required in order to complete the philological analysis, hence the question mark in the translation of both the Ugaritic and Hebrew terms. The component �r� “mighty” semantically corresponds to Arabic terms such as q dirun “Powerful,” �az�zun “Mighty” and qawiyyun “Strong,” all occurring as epithets of All�h.8

8 For these and semantically equivalent Arabic divine epithets, see Gimaret (1988), 235–251.

epithet 89 265


EPITHET 90

�lm d�tm “the youth, the expert (in magic)”Epithet of rn (1.169)

Contexts

1. KTU2 1.169:101

�aphm 9 kšpm . dbbm Furthermore, (regarding) the sorcerous accusations:ygrš . rn 10 brm . May �ôr�nu the spellcaster expel (them),w �lm . d�tm And (so) the youth, the expert (in magic)!

There is no consensus as to the translation of �lm d�tm. Most scholars do not consider the expression an epithet.2


Context 1: rn brm // �lm d�tm.

Discussion

The epithet �lm d�tm “the youth, the expert (in magic)” occurs once in the Ugaritic corpus and refers to �ôr�nu, a god known primarily from his role in magical texts from Ugarit (in particular, the present

1 The translation and general interpretation of this passage follows Ford (2002b), 155, 182–186.

2 Avishur (1981), 16: “the Youth soothsayers”; Xella (1984), 116: “gli apprendisti”; ARTU, 185: “the Lad an intimate”; Dietrich and Loretz, TUAT II/3, 335: “der junge Mann die Komplizen”; Caquot, TO II, 57: “que le Jouvenceau (chasse ces) amis(-là)”; Fleming, CS I, 302: “1almu, the familiar”; RTU, 447: “the Divine Assistant (your) acquaintances”; CR, 385: “the lad his friends”; TR, 877: “les garçons de la connais-sance (= les familiers) (il les chassera)” (RCU, 160: “the ‘lads of knowledge’ he will drive out”); DULAT, 260: “(may) the lad (cast out his) mates” [ibid., 320: “(may) the Noble (cast out) his mates”].


text and the snake incantation KTU2 1.100), Egypt and Arslan Tash.3 It corresponds to �ss d�tk “assu, your expert (in magic)” (Ep. 58), an epithet of Kô�aru wa assu, the god of wisdom (including magic) and craftsmanship. Comparison with k�r(m) brk “Kô�aru, your spellcaster” (Ep. 65) // �ss d�tk “assu, your expert (in magic)” (Ep. 58), indicates that in the present context the �nal m in brm “the spellcaster” // d�tm “the expert (in magic)” is in each case an enclitic m.4

The magical nature of br // d�t in KTU2 1.169 was �rst recognized by Avishur, who compared the terms, which he translated “binders” // “soothsayers,” with Biblical Hebrew rbj rbj “one who casts spells” // yn[dy “familiar spirit (Avishur: wizard)” (Deut. 18:10–11).5 Avishur’s general interpretation clearly �ts the broader context of KTU2 1.169, an incantation against sorcery. Smith subsequently applied Avishur’s interpretation to brk // d�tk in KTU2 1.6:VI:49–50, which he trans-lated “your spell-caster” // “your knower (i.e., one who knows ghosts or spirits).”6 The magical expertise of both �ôr�nu and Kô�aru are well known, but to the best of the present author’s knowledge neither is ever explicitly associated speci�cally with necromancy. The comparison of d�t with Hebrew yn[dy “familiar spirit” is thus most likely semanti-cally inexact. Ugaritic d�t would be rather the semantic equivalent of Akkadian m�dû “knower, expert (practitioner).”7 The Akkadian term similarly occurs as an epithet of the Mesopotamian gods of magic, Ea and Marduk/Asallu�i (as well as other deities). For example, apkal il� m�dê mimma šumšu “(Ea) the wisest of the gods, who knows everything.”8 Cf. the Arabic divine epithets �al�mun “Omniscient” and ak�mun “Wise,” which refer to the general omniscience of All�h.9

In KTU2 1.169, �lm “the youth” parallels rn “�ôr�nu” just as �ss (lit. “the Wise One”) parallels k�r “Kô�aru” in KTU2 1.6:VI:49–50. The parallelism rn // �lm may thus imply a compound DN *rn w �lm “�ôr�nu wa 1lm” corresponding to the well-known compound DN k�r

3 See Rüterswörden (1999), 425–426 and the bibliography cited therein.4 See Ford (2002b), 182–183. For the enclitic m in general, see Cohen (2004b) and

the bibliography cited therein.5 Avishur (1981), 16, 22–23.6 Smith (1984).7 Cohen apud Ford (2002b), 183–184.8 CH XLIX, 101–102. For this and additional examples, see CAD, M/2, 165–166.9 For these and semantically related Arabic divine epithets, see Gimaret (1988),

253–278.

epithet 90 267


w �ss “Kô�aru wa assu.”10 The occurrence of the independent divine names �lm (KTU2 1.119:7) and �lmt (KTU2 1.39:19; 1.41:25; 1.87:27) also favors such an interpretation.11 It nevertheless seems preferable to translate �lm as a common noun “the youth” until the existence of the hypothetical compound divine name is con�rmed by the Ugaritic texts.12 Cf. the equivalent feminine divine epithet �lmt “the maiden” (Ep. 91).

10 Caquot (1979–80), 177. Cf. Fleming (1991), 151.11 For these divine names, see recently Pardee, TR, 83, 672. According to DULAT,

320, both terms are divine epithets, “Noble / Prince” and “the Damsel,” respectively. DULAT, ibid., also takes �lm ym (KTU2 1.14:I:19) as an epithet of Yammu, viz. “Noble DN.”

12 For a discussion of various possible interpretations of �lm in this context, all relating to the youthfulness of the deity (< �lm “youth”), see Ford (2002b), 182, 184–186.

268 epithet 90


EPITHET 91

�lmt “the maiden” Epithet of nkl (1.24)

Contexts

1. KTU2 1.24:77 hl �lmt . tld bn Behold the maiden will bear a son,[xxx] [. . .]

Almost all scholars render the epithet as “the maiden,” or the like, similar to the above translation.1


Context 1: The fragmentary state of the text does not allow one to deter-mine if the epithet originally stood in parallel with another term.

Discussion

The epithet �lmt “the maiden” occurs once in the Ugaritic corpus and refers to the goddess Nikkal.2 The identi�cation of the epithet is clear from the broader context of KTU2 1.24, which speaks of the marriage of Nikkal (wa �Ibbu) to Yari�u. A similar usage of �lmt “maiden” in the context of marriage occurs in the Epic of Kirta where it serves as

1 Ginsberg (1939), 323: “the maid”; CML1, 125: “a lass”; KME, 77: “das Mädchen”; MKT, 63: “junge Weib”; Herrmann (1968), 7: “Mädchen”; TO I, 392: “une jeune femme”; PLM, 65: “the maid”; CML2, 128: “a maiden”; MLC, 458: “la doncella”; ARTU, 142: “the lass”; Marcus, UNP, 216: “the young woman”; Dietrich and Loretz, TUAT Erg., 206: “ein/das Mädchen”; DULAT, 320: “the Damsel.” Wyatt, RTU, 337 exceptionally translates “the sacred bride.”

2 As is well known, the Ugaritic deity ultimately derives from the Sumero-Akkadian goddess Ningal/Nikkal, the wife of the moon god Nanna/Sîn. For bibliography, see DULAT, 630. For Ningal/Nikkal, see RlA 9, 352–359.


a general epithet referring to �urrayu, Kirta’s young (human) bride.3 The term �lmt also occurs as an independent divine name in a number of ritual texts, where it is clearly distinct from nkl.4 Note also the dual form �lmtm “the two maidens” (KTU2 1.119:8), which refers to a pair of goddesses.5 The masculine form, �lm “the youth,” similarly occurs as a component of the divine epithet �lm d�tm “the youth, the expert (in magic)” (Ep. 90), referring to �ôr�nu, and as an independent divine name.6 Semantically, the epithet is comparable with btlt “maiden,” which occurs independently in btlt(m) “maiden” (Ep. 40), referring to �Anatu and �A�tartu, and as a component in btlt �nt “the maiden �Anatu” (Ep. 41), referring to �Anatu.7

The majority of scholars compare �lmt with Hebrew hml[ “maiden” and its cognates.”8 In particular, context 1 has long been compared with Isa. 7:14: . . . ̂b tdlyw hrh hml[h hnh . . . “Behold the maiden is pregnant and will bear a son.”9 The epithet also corresponds semanti-cally to Akkadian ardatu “young woman (girl or adult),” which occurs as an epithet of various goddesses.10

3 KTU2 1.14:IV:41; 1.15:II:22. 4 KTU2 1.39:19; 1.41:25; 1.87:27. In 1.41:26 and 1.87:28 (partially restored) nkl

occurs as a separate deity. See most recently Pardee, TR, 83 (esp. n. 332), 182–84. 5 The identity of the “two maidens” remains unknown. Del Olmo Lete, RC, 200

identi�es them with �Anatu/�A�tartu and �A�iratu, but the epithet �lmt “maiden” is hardly appropriate for the matronly consort of the aged �Ilu. A reference to �Anatu and �A�tartu is conceivable (Xella, TRU, 30). For a discussion of the relationship between these two latter deities, see Pardee, TPM, 48–50.

6 For the latter usage, see KTU2 1.119:7 (see most recently Pardee, TR, 672). 7 Cf. Becking (1999b), 890–91. 8 See, recently, DULAT, 320. 9 Cf. RSP I, 46–49.10 See CAD, A/2, 243, meaning b and AG, 32. For Egyptian equivalents, see Becking,

ibid., 891 and the bibliography cited therein.

270 epithet 91


EPITHET 92

�rrt l�a šmm

“the scorcher, the power of the sky”Epithet of špš (1.3; 1.4; 1.6)

Contexts

1. KTU2 1.4:VIII:22–2321 nrt . �ilm . špš The lamp of the gods, Šapšu,22 �rrt . l�a 23 šmm . The scorcher, the power of the sky,b yd . md24d .�ilm . mt (Was) in the hand of the beloved of �Ilu, Môtu.

2. KTU2 1.6:II:24–25 (= 1.3:V:17–18 [reconst.])24 nrt. �ilm. špš. The lamp of the gods, Šapšu,�rrt 25 l�a . šmm . The scorcher, the power of the sky,b yd . bn �ilm . mt (Was) under the control of the son of �Ilu, Môtu.

There is no scholarly consensus with respect to the translation of �rrt l�a

šmm and few scholars interpret the entire term as a divine epithet.1


Contexts 1, 2: nrt �ilm špš // �rrt l�a šmm.2

1 Ginsberg, ANET, 135: “Who wings over heaven’s expanse”; CML1, 103: “is burning hot without (rain from) heaven”; KME, 55: “scheint, ohne (Regen am) Himmel”; MKT, 30: “sengt gewaltig, Kümmerlich ist der Himmelsstrich”; GA, 101: “the light that shines in the heavens”; TO I, 220: “est ardente. Les cieux sont épuisés”; Margalit (1976), 155, n. 43: “Fiery, power of the sky”; CML2, 67: “is glowing hot, the heavens are wearied”; PLM, 101: “burns / The heavens halt”; Pope (1981), 168: “The glowing orb of Sky”; MLC, 211: “abrasando está el vigor de los cielos”; AD, 121: “è ardente, il vigore dei cieli”; ARTU, 67: “has a dusty colour, the heavens are soiled”; Smith, UNP, 139: “Burns the orb of Heaven”; Pardee, CS I, 264 “glows hot, the heavens are powerless”; Diet-rich and Loretz, TUAT III/6, 1172: “ist staubfarbig, beschmutzt ist der Himmel”; RTU, 113: “the Burning One, strength of the heavens.” DULAT, 783: “is burning the strength of the skies.”

2 The epithets mdd �ilm mt (Ep. 71) and bn �ilm mt (Ep. 27) in the third stich in the


272 epithet 92

Discussion

The epithet �rrt l�a šmm “the scorcher, the power of the sky” occurs three times in the Ugaritic corpus and refers to the sun goddess Šapšu. It is composed of two independent elements, namely, �rrt “the scorcher” and l�a šmm “the power of the sky.” It seems preferable to treat them as a single epithet, since they always occur together.

The component �rrt otherwise occurs as a verbal form in KTU2 1.23:41,45,48: [h]l ��r trr l�išt �rrt lpmm “Behold, a bird roasts upon the �re, it �rrt upon the coals.” The parallelism trr l�išt “roasts upon the �re” // �rrt lpmm “�rrt upon the coals” clearly indicates that trr (< rr) “roasts” and �rrt belong to the same general semantic range.3 In the light of the context in KTU2 1.23, �rrt would appear to derive from a quadriliteral verb signifying “to roast, be scorched.” As an epi-thet of Šapšu, it would have a transitive meaning “scorcher”4 and is comparable in particular with epithets of the Mesopotamian sun god Šamaš containing the term muša�mi�u “the scorcher,” such as: [m]uša�mi� k�ma nabli er�etim rapaštim “who scorches the wide earth like a �ame.”5

The second part of this epithet, l�a šmm “the power of the sky,” comprises a construct chain made up of the well attested noun šmm

respective contexts should not be considered parallel to nrt �ilm špš // �rrt l�a šmm, since there is in each case no correspondent to byd “in the hand” (stich 3) in the �rst or second stich.

3 Cf. Mulder (1972), 82: “röstet; der Himmel ist dürftig. . . .” Caquot et al., TO I, 175, note m actually derive �rrt “est ardente” from the root rr “rôtir,” both here and in KTU2 1.24. Such a derivation of �rrt, however, seems unlikely because of the �, which is most easily understood as part of the root.

4 Note that the semantically related verb rr “to roast” parallels š�n “to be hot” in KTU2 1.12:II:37–38. The latter, in turn, occurs with reference to Šapšu in KTU2 1.161:18: �iš�n špš w �iš�n nyr rbt “be hot, (O) Šapšu, indeed be hot, (O) luminary, the lady!” (cf. RC, 132, n. 85; TR, 818). Cf. the discussion of these contexts in DULAT, 155, 813. Furthermore, the Akkadian cognate, ša� nu (Gt) “to warm oneself,” is one of the typical verbs used to describe the effect of Šamaš as the deity responsible for the heat of the sun (for examples, see CAD, Š/1, 78). Translations such as “became dust-coloured” (SP, 114; cf. ARTU, 67 and Dietrich and Loretz, TUAT III/6, 1172, quoted above, n. 1, p. 271) are based solely on an etymological comparison with Arabic �uratun “a dust-colour with a slight redness” (Lane, Lexicon, 1654) and related words. A more valid comparison would be with the Arabic expression �aarathu aš-šamsu “the sun pained his brain” (Lane, Lexicon, 1653), which is apparently the equivalent of Arabic �aharathu aš-šamsu “the sun affected him severely by its heat . . . so that it pained his brain” (Lane, Lexicon, 1737). In these examples, the root �/hr is explicitly related to the sun and refers to the effect of the sun’s heat.

5 For this example, see Lambert (1960), 136, line 179; CAD, , 65 (with additional examples). For more examples, see also AG, 99–100.


epithet 92 273

“sky, heavens” and a noun l�a “power,” undoubtedly related to the noun l�an “power” and derived from the common Ugaritic root l�y “to be strong, to overcome.”6 The same root occurs in �al�iy qrdm “the mightiest of the heroes” (Ep. 14) and �al�iyn b�l “Ba�lu the mighty one” (Ep. 15), both referring to Ba�lu.7 Translations of l�a šmm such as “the heavens were/are wearied”8 or “the heavens are powerless”9 are based on the view that the Ugaritic root l�y has a second meaning, “to be tired, weak,” in addition to its universally accepted meaning, “to be strong, to overcome.” The alleged second meaning would be the result of either polysemy or a homographic root l�y II.10 This claim is based �rst and foremost on inaccurate Akkadian and Hebrew etymologies.11 In addition, both of the Ugaritic contexts where the meaning “to be tired, weak” is sometimes attributed to the root l�y can be adequately explained based on the conventional meaning “to be strong, to over-come.” In the present context, there is no semantic dif�culty in the interpretation of l�a “power” when one considers nrt �ilm špš // �rrt / l�a šmm as a series of epithets of Šapšu.12 In KTU2 1.100:68–69, in the context of venom, the verb tl�u can be rendered “be effective, potent”: tl�u <m>t km n�l tplg km plg “the venom is effective (i.e., of concentrated strength or potency) as (within) a stream; dispersed as (within) a canal.” The text thus describes how the venom is potent (tl�u) in a negative manner, as if it were diluted in a stream (km n�l ).13

6 For the meaning and etymology of l�a, cf. DULAT, 486. For the form of the noun, see below, n. 13, pp. 273–274.

7 Cf. Wyatt, RTU, 85, n. 65. 8 CML2, 67. 9 Pardee, CS I, 254.10 Sznycer (1963), 26–28; S. and S. Rin (1967), 174; Tromp (1969), 202–203; Blom-

merde (1969), 28; van Zijl (1972), 344–345; Miller (1973), 39; TO I, 175, note (n); CML2, 149; Viganò (1976), 106–80; Caquot (1978b), 28; Cooper (1981), 428–431.

11 In Akkadian the verb le�û means only “to be able, capable, to overpower, prevail” whereas in Biblical Hebrew the verb hal (qal and niphal) means only “to be unable, incapable,” while the single derived noun halt means “hardship.” The only Semitic language where this root has developed the meaning “to be tired, weak” is Aramaic, and in no case does the root have two opposing meanings in a given language. There is thus no precedent for a dual meaning “to be strong, to overcome” and “to be tired, weak” in Ugaritic. See especially Cohen (forthcoming), Chapter 1, example 1, and notes 48–49.

12 Cf. Wyatt, RTU, 113: “the Luminary of the gods, Shapsh, the Burning One, strength of the heavens.”

13 The overall interpretation of this passage is in accordance with that of Pardee, although the latter attributes to tl�u a meaning of “to be weak.” According to Pardee, what happens to the venom occurs “because it is dispersed, diluted, and carried away as though it has been cast, like the tamarisk, into a stream of water. . . . The image is


274 epithet 92

I have been unable to �nd an exact Akkadian semantic parallel to l�a

šmm “the power of the sky” with reference to the sun god Šamaš or a related deity.14 It may be noted, however, that reference is made to the strength of Šamaš in titles such as b�lu gitm lum [ša em�qu] rašbu dayy n

em�q [n ��r] ti “the perfect lord, terrifying with respect to (his) power, judge (endowed with) supreme strength”15 and il ni gašr�tu “(Šamaš and Adad) the powerful gods.”16

The root l�y is also attested in texts from Ugarit as a component in personal names.17

that of division and dispersal.” For an in depth argumentation of this interpretation, see Cohen (forthcoming), Chapter 1, esp. n. 49. For now, note especially the Akkadian precedent adduced by Cohen, according to which “weakness” may be expressed as a substandard/diminished level of strength, corresponding to the diluted potency in the Ugaritic text (Lambert, BWL, 72, line 29 [the Babylonian Theodicy]): kubukku �teniš ba�il išdi[�u] “(my) strength is enfeebled, (my) prosperity has come to an end.” The ancient commentary to this passage equates kubukku with em�qu, the regular Akkadian term for “strength” (see also CAD, E, 157, 166; CAD, I/J, 234; CAD, K, 489 [contrast CAD, B, 176]). [The major problem in understanding the meaning of these words is syntactical. According to the above mentioned parallelistic structure, these three words must indeed constitute an epithet (cf. Margalit [1976], 155, n. 43). The syntactical problem is that the construct form l�a would be expected, as such, to occur in the nominative case. Yet when l�a is understood as a noun, the writing of the term with �a appears to be an indica-tion of the accusative case, indicating direct object, and this is the main reason for the wide discrepancy among the various translations that have been suggested (cf. above, n. 1, p. 271). Cf. the recent discussion by Pardee (2003–4), 235–236 (note to p. 468). The most likely solution is to take l�a as a dual construct form (DULAT, 486 explicitly ana-lyzes l�a as a singular noun). Semantic justi�cation for a dual form in this context may be adduced from the Akkadian semantic equivalents em�q n “strength (in physical sense as localized in the arms)” (CAD, E, 158), which occurs with reference to the Akkadian sun god Šamaš in KAR 246:10–11, cited below, and kubukk n “power, might” (CAD, K, 489) in the divine epithet kubukk n ��r ti “the outstanding might” (LSS I/6, No. 8:5; reading with CAD, K, 489), referring to Nergal. For the dual forms of the Akkadian nouns, see the discussions in CAD, E, 161 and CAD, K, 489, respectively.—JNF]

14 Akkadian em�q šamê “the power of the heavens” is attested in a list of names of the city of Babylon as the translation of Sumerian šu.an.naki (see CAD, E, 157 [lexical sec-tion] and George [1992], 38–39, line 4 and 241–243), but not as yet as a divine epithet. Note, however, that the next name in the list, si.an.naki, is translated n�r šamê “the light of the heavens,” which is equivalent to n�r šam mi “the light of the heavens,” an epithet of Šamaš (for this and similar epithets, see AG, 133–134), and recalls Ugaritic nyr šmm “the luminary of the heavens” (Ep. 82), an epithet of Yari�u. Del Olmo Lete (1978), 40 compares Akkadian [il�] š�pûtu l��ûtum ša šamé u er�eti “the sublime [gods], the able ones of heaven and earth” (KAR 355, 10; for the reconstruction, see CAD, L, 160).

15 KAR 246:10–11 and parallels. See CAD, R, 191–192; CAD, E, 158 (with addi-tional examples). See also AG, 24.

16 Hinke Kudurru iv 15.17 PTU, 154; Sivan (1984), 241. Cf. Honeyman (1961), 151–152; Sznycer (1963),

21–30; Benz (1972), 336–337.


EPITHET 93

qnyt �ilm “the creatress of the gods”Epithet of �a�rt (1.4; 1.8)

Contexts

1. KTU2 1.4:I:22šskn m� 21 mgn . rbt . �a�rt ym Prepare please! a gift of homage1 (for) the lady �A�iratu of the sea,22 m�� . qnyt . �ilm A present of entreaty (for) the creatress of the gods!

2. KTU2 1.4:III:26, 30 [2x]25 tmgnn . rbt [.] �a�rt ym They did homage to the lady �A�iratu of the sea,26 t��yn . qnyt �ilm They entreated the creatress of the gods.27 w t�n . rbt . �a�rt ym And the lady �A�iratu of the sea responded:28 �ik . tmgnn . rbt 29 �a�rt . ym . Why do you do homage to the lady �A�iratu of the sea,t��yn 30 qnyt . �ilm Entreat the creatress of the gods?

3. KTU2 1.4:III:35nmgm 34 km . rbt . �a�rt . ym We do homage . . .2 to the lady �A�iratu of the sea,35 [n]�� . qnyt .�ilm We entreat the creatress of the gods.

4. KTU2 1.4:IV:3231 �ik . m�yt . rbt .�a�r[t . y]m Why has the lady �A�iratu of the sea arrived?32 �ik .�atwt . qnyt .�i[lm] Why has the creatress of the gods come?

1 The majority of scholars translate mgn // m�� as generic terms, “gift, present.” See, for example, DULAT, 531; Pardee, CS I, 256; Smith, UNP, 120–121; RTU, 91. The derivation from the verbs mgn “to do homage, to beseech” // ��y “to do obeisance, to entreat” (see contexts 2–3) instead of from a verb meaning “to give,” however, indi-cates that the terms have more speci�c meanings and are equivalent to Biblical Hebrew hrwçt “honorary gift (for the purpose of doing homage)” (1Sam. 9:7). See Ginsberg, ANET, 132; Held (1969), 75, n. 36; Cohen, BHL, 138–139, n. 78; idem, forthcoming, §II.3, etymological principle 3, example 3.

2 See below, n. 4, p. 279.


5. KTU2 1.8:II:21 �ik . mgn . rbt . �a�rt 2 [y]m . Where is the gift of homage (for) the lady �A�i - ratu of the sea,m�� . qnyt . �ilm The present of entreaty (for) the creatress of the gods?

There is a scholarly consensus that the epithet is to be translated “the creatress of the gods,” or the like, similar to the above translation.3


Contexts 1–5: rbt �a�rt ym // qnyt �ilm.

Discussion

The epithet qnyt �ilm “the creatress of the gods” occurs six times in the Ugaritic corpus and refers to �A�iratu, the consort of �Ilu and mother of the gods. As is often noted, the epithet corresponds to bny bnwt “the creator of creatures” (Ep. 29), which refers to �Ilu as the creator of mankind and the gods.4

The root qny “to create” occurs in the biblical divine epithet hnq �raw �ymv “(El �Elyon / YHWH El �Elyon) creator of the heavens and the earth” (Gen. 14:19, 22).5 Equivalent epithets occur in a Hebrew

3 Ginsberg, ANET, 132: “the Progenitress of the Gods”; KME, 38: “die Schöpferin der Götter”; MKT, 37: “die Göttergebärerin”; TO I, 194: “la Génitrice des dieux”; PLM, 89: “the Creatress of the Gods”; CML2, 55: “the creatress of the gods”; MLC, 193: “la Progenitora de los dioses”; AD, 108: “la Progenitrice degli dei”; ARTU, 45: “the Creatress of the gods”; Smith, UNP, 121: “the Creatress of the Gods”; Pardee, CS I, 256: “the Progenitress of the Gods”; Dietrich and Loretz, TUAT III/6, 1152: “die Schöpferin der Götter”; RTU, 91: “the Mother of the gods”; DULAT, 706: “progentrix of the gods.” Exceptionally, some early scholars rendered qnyt as “lady, mistress”: Mont-gomery (1933), 116: “Lady of the gods” (followed by Levi della Vida [1944], 1, n. 1); CML1, 93: “the mistress of the gods.”

4 See, for example, Albright (1968), 105; Irwin (1961), 137–138; Cross (1962), 240, n. 70; Patai (1965), 38. Rendtorff (1967), 169; Dahood (1968b), 513; van Selms, MFL, 63; Habel (1972), 321, 325, n. 19; Dijkstra (1974), 60; Vawter (1980), 209–211, n. 20; idem (1986), 464; Betlyon (1985), 55; Maier (1986), 193; Day (1986), 387.

5 Cf. especially �nq �yba awh awlh “Is He not your Father who created you” (Deut. 32:6). Dahood (1968b), 513 also compared the Ugaritic epithet with Prov. 8:22: ynnq òh “YHWH created me (Wisdom).” For additional comparisons and discussion, see Ing-holt, Seyrig and Starcky (1955), 32; Cazelles (1957), 422, 429; Irwin (1961), 133–142; Cross (1962), 243–244, n. 81; EUT, 49–54; Caquot (1963), 15; Rendtorff (1967), 167;

276 epithet 93


inscription from Jerusalem (xra nq [la] “[El,] creator of the earth”),6 the Phoenician inscription of Azatiwada (�l qn �r� “El, creator of the earth”),7 a Neo-Punic inscription from Leptis Magna (�l qn �r� “El, cre-ator of the earth”),8 and several Aramaic texts from Palmyra (�lqnr� / �lqwnr� “El, creator of the earth”).9 The same epithet forms the basis for the Hittite divine name Elkunirsa, which occurs in a Hittite myth of Canaanite origin.10 Cf. also b�lu q�ni “the lord creator,” attested at Emar as an epithet of Dagan.11 The Akkadian semantic equivalent of qnyt, namely, b n�tu “creatress,” occurs in epithets closely paralleling Ugaritic qnyt �ilm “creatress of the gods.” For example, NIN-ma� is referred to as b nât il ni “creatress of the gods.”12 Similarly, Ninlil is called b n�t il ni

rabûti “creatress of the great gods.”13 Equivalent masculine epithets are b nû il ni “creator of the gods”14 and b nû ili u ištari “creator of god(s) and goddess(es).”15 Arabic terms such as � liqun “Creator” and b ri�un “Creator,” semantically equivalent to Ugaritic qnyt “creatress,” likewise occur as epithets of All�h.16

qnyt “creatress” is also attested in texts from Ugarit as a component in personal names.17

Gammie (1971), 386; Habel (1972), 321–337; CMHE, 50–51; Miller (1980), 43–46; van den Branden (1981), 155–156; Vawter (1980), 211; idem (1986), 461–467; Weinfeld (1975), 19, 61, 76; Wyatt (1999a), 101.

6 Miller (1980), 43–46. 7 KAI 26A iii 18 (cf. Krahmalkov [2000], 56 and Hawkins [2000], 58). 8 KAI 129:1. 9 Ingholt, Seyrig and Starcky (1955), 32, no. 220–223 and p. 181.10 For the Hittite text, see also Hoffner (1998), 69–70. For additional bibliography

for these texts, see DNWSI, 1015–1016, s.v. qny1, meaning 3. [The Mandaic semantic equivalent, b�ny� šwmy� w�rq� “creator of heaven and earth” (Geniza Yamina [ed. Peter-mann], 227, 22–23), refers to Ptahil. The Akkadian semantic equivalents, p tiqu šamê u er�etim “creator of heaven and earth” (KAR 252, Rs. III:39 [cf. AG, 156]) and b n šamê u er�eti “creator of heaven and earth” (CT 9, 6:1 [cf. AG, 69]) occur with reference to Ea and Marduk, respectively.—JNF]

11 See Feliu (2003), 239–240, 300–301.12 BMS 21:58 (cf. AG, 70).13 ABRT I, 77:II:10 (cf. AG, 70).14 E.g., En. el. II, 122 (Anšar). For additional references, see AG, 68.15 KAR 80, 17 (Šamaš).16 For these and semantically related Arabic divine epithets, see Gimaret (1988),

279–311.17 PTU, 176. Cf. Benz (1972), 178, 404–405; Lemaire (1979–80), 161–162, n. 17;

van den Branden (1981), 155–156; Fowler (1988), 92, 359.

epithet 93 277


EPITHET 94

rbt �a�rt ym “the lady �A�iratu of the sea”Epithet of �a�rt (1.3; 1.4; 1.6; 1.8)

Contexts

1. KTU2 1.3:V:40–41 (= 1.3:IV:49 [reconstructed])138 wn . �in . bt [.] l b�l . km . �ilm Ba�lu has no house as (do) the gods,39 �r . k b[n . ]�a�rt . (No) courtyard as (do) the sons of �A�i - ratu,m�b .�il (No) dwelling (as does) �Ilu,40 m�ll. b[nh . (No) shelter (as do) his sons,m]�b . rbt . �a�rt 41 ym . (No) dwelling (as does) the lady A i - ratu of the sea,m�b . [pdr]y . bt . �ar (No) dwelling (as does) [Pdr]y, disperser of light,42 [m�ll . ] �ly [. bt .] rb (No) shelter (as does) �allayu, [disperser] of showers,m�b 43 [�ar�y . bt . y�bdr] (No) dwelling [(as does) �Ar�ayu, disperser (/ daughter) of y�bdr],m�b [klt knyt] (No) dwelling [(as do) the honored brides].2

2. KTU2 1.4:I:13–14 (= 1.4.IV:53)9 [ wn . �in . bt . l b�l] 10 [km . �ilm . [Ba �lu has no house as (do) the gods],w ��r] 11 [k bn . ]�a�r[t] [(No) courtyard as (do) the sons] of �A�iratu,12 m[�]b . �il (No) dwelling (as does) �Ilu,m�ll 13 bnh . (No) shelter (as do) his sons,m�b. rbt 14 �a�rt . ym . (No) dwelling (as does) the lady A i - ratu of the sea,m�b 15 klt . knyt (No) dwelling (as do) the honored brides,

1 The translations of contexts 1 and 2 follow the interpretation of Caquot, TO I, 176–177 and Pardee, CS I, 253, 255, according to which the particle of negation �in, which occurs only in the �rst stich of the context, and the preposition km / k, which occurs only in the �rst two stiches, function throughout the passage. For this phenom-enon, see Ginsberg (1946), 47, note to l. 10.

2 See KTU2, 15, n. 1.


16 m�b. pdry . b<t> �ar (No) dwelling (as does) Pdry, disperser of light,17 m�ll . �ly .bt . rb (No) shelter (as does) �allayu, disperser of showers,18 m�b . �ar�y . bt . y�bdr (No) dwelling (as does) �Ar�ayu, disperser (/ daughter) of y�bdr.

3. KTU2 1.4:I:21šskn m� 21 mgn . rbt . �a�rt ym Prepare please! a gift of homage3 (for) the lady "A�iratu of the sea,22 m�� . qnyt . �ilm A present of entreaty (for) the creatress of the gods!

4. KTU2 1.4:II:28–29šm� . rbt . �a�[rt] 29 ym The lady "A�iratu of the sea rejoiced.

5. KTU2 1.4:III:25, 27, 28–29 [3x]25 tmgnn . rbt [.] �a�rt ym They did homage to the lady "A�iratu of the sea,26 t��yn . qnyt �ilm They entreated the creatress of the gods.27 w t�n . rbt . �a�rt ym And the lady "A�iratu of the sea responded:28 �ik . tmgnn . rbt 29 �a�rt . ym . Why do you do homage to the lady "A�iratu of the sea,t��yn 30 qnyt . �ilm Entreat the creatress of the gods?

6. KTU2 1.4:III:34nmgm 34 km . rbt . �a�rt . ym We do homage . . .4 to the lady "A�iratu of the sea,35 [n]�� . qnyt .�ilm We entreat the creatress of the gods.

7. KTU2 1.4:III:3837 [xxx] .�al�iyn . b�l [. . .] Ba�lu the mighty one,38 [xxx]rbt . �a�rt . ym [. . .] the lady "A�iratu of the sea,39 [xxx]btlt . �nt [. . .] the maiden �Anatu.

3 For mgn “gift of homage” // m�� “gift of entreaty” and the cognate verbs (contexts 5 and 6), see above, n. 1, p. 275.

4 The reading km is uncertain. One might better read xm (cf. Smith, UNP, 125: [ ]m), leaving the signs untranslated. The reading [�u]m “mother,” proposed by some scholars who take the word as part of the epithet (e.g., Gibson, CML2, 58: “(our) mother dame Athirat of the sea”), should be rejected. The component �um “mother” elsewhere occurs neither as an addition to the well attested epithet rbt �a�rt ym nor in parallelism with it.

epithet 94 279


8. KTU2 1.4:IV:1–2, 3–4 [2x]w t�n . rbt] 2 �a�r[t . ym . [And the lady] "A�ira[tu of the sea replied:]šm�. l qdš] 3 w �amr[r . [Listen, O Qdš] w �Amr[r],l dgy . rbt] 4 �a�rt . ym [O �sherman of the lady] "A�iratu of the sea.

9. KTU2 1.4:IV:3131 �ik . m�yt . rbt .�a�r[t . y]m Why has the lady "A�iratu of the sea arrived?32 �ik .�atwt . qnyt .�i[lm] Why has the creatress of the gods come?

10. KTU2 1.4:IV:40 (= 1.4:V:2; 1.6:I:47)40 w t�n . rbt . �a�rt ym And the lady "A�iratu of the sea replied.

11. KTU2 1.6:I:44, 45 [2x]y� �il 44 l rbt.�a�rt ym . �Ilu cries aloud to the lady "A�iratu of the sea:šm� 45 l rbt .�a�r[t] ym Listen, O lady "A�iratu of the sea.

12. KTU2 1.6:I:5353 w �n . rbt . �a�rt ym And the lady "A�iratu of the sea replied.

13. KTU2 1.8:II:1–21 �ik . mgn . rbt . �a�rt 2 [y]m . Where is the gift of homage (for) the lady "A�iratu of the sea,m�� . qnyt . �ilm The present of entreaty (for) the creatress of the gods?

The majority of scholars translate the epithet as “the (/ great) lady �A�iratu of the sea,” or the like, similar to the above translation.5

5 Ginsberg, ANET, 133: “Lady Asherah of the Sea”; CML1, 91: “dame Athirat of the sea”; KME, 35: “der Fürstin Ascherat des Meeres”; MKT, 31: “der Herrin A�rt >m”; TO I, 177: “la Dame Athirat Yam”; PLM, 83: “Lady Asherah of the Sea”; CML2, 54: “dame Athirat of the sea”; MLC, 191: “la Gran Dama, A�iratu del Mar”; AD, 104: “della Signora Athirat del Mare”; ARTU, 18: “Lady Athiratu of the Sea”; Smith, UNP, 118: “Lady Athirat of the Sea”; Pardee, CS I, 255: “the Great Lady, �A�iratu of the Sea”; Dietrich and Loretz, TUAT III/6, 1149: “der Dame Aschirat des Meeres”; DULAT, 731: “the (Great) Lady DN of the Sea.” Others take �a�rt to be a participle “who treads,” or the like: Albright (1968), 105: “The Lady Who Traverses the Sea” or “The Lady Who Treads on the Sea (Dragon).”; Lipi�ski (1972), 111: “the Lady walking on” or “traversing the sea”; RTU, 87: “the Great Lady-who-tramples-Yam”. A minority of scholars interpret ym as the word “day”: Nielsen (1936), 31: “�Aširat Sonne”; Binger

280 epithet 94



Contexts 3, 5, 6, 9, 13: rbt �a�rt ym // qnyt �ilm.

Context 1: �ilm // bn �a�rt // �il // bnh // rbt �a�rt ym // [pdr]y bt �ar // �ly [bt] rb // [�ar�y bt y�bdr] // [klt knyt].

Context 2: [�ilm] // [bn] �a�r[t] // �il // bnh // rbt �a�rt ym // klt knyt // pdry b<t> �ar // �ly bt rb // �ar�y bt y�bdr.

Context 7: �al�iyn b�l // rbt �a�rt ym // btlt �nt.

Discussion

The epithet rbt �a�rt ym “the lady �A�iratu of the sea” occurs twenty-one times (including one reconstructed occurrence) in the Ugaritic corpus and refers to �A�iratu, the consort of �Ilu and mother of the gods. Its frequent occurrences are limited to the Ba�lu myth, but the related epithet �a�rt rbt “�A�iratu the lady” (Ep. 25) occurs in the incantation KTU2 1.169.

A number of scholars have interpreted rbt as “queen-mother.” Brooke relies on this interpretation to de�ne the relationship between �A�iratu and Ba�lu.6 Gordon believes that rbt is equivalent to mlkt “queen,” a title that �A�iratu would be expected to have as the primary consort of �Ilu, king of the gods. He claims that rbt also means “queen-mother(-to-be),” which accords with KTU2 1.6:I:43–46, where �A�iratu chooses one of her sons to replace Ba�lu as acting king of the gods.7 Pardee similarly claims that rbt refers to the goddess as both queen (i.e., the primary consort of �Ilu, king of the gods) and queen-mother.8

The proposed meanings “queen-mother” or “lady” as a title speci�-cally of a queen are based on the use of Akkadian rab�tu “great lady” in Akkadian documents from Ras Shamra with reference to the wife of the king of Amurru, the mother of the deposed queen of Ugarit.9

(1997), 45: “Lady Asherah of the day”; Watson (1993b), 432: “She who determines the Day.”

6 Brooke (1979), 86, n. 133.7 Gordon (1988b), 129–130.8 Pardee, CS I, 253, n. 98.9 See CAD, R, 26; Pardee (1977), 8–9; Gordon (1988b).

epithet 94 281


An epithet with the meaning “queen” would certainly not be inap-propriate for many Ugaritic goddesses, including �A�iratu, in light of the use of Akkadian šarratu “queen” in epithets of a broad range of Mesopotamian goddesses. The above mentioned explanations of the use of rbt with reference to �A�iratu, however, are speci�c to her being the consort of �Ilu, king of the gods, and, therefore, can not be correct, since the same word occurs in epithets of Šapšu as well, namely, rbt špš “the lady Šapšu” (Ep. 95) and špš rbt “Šapšu the lady” (Ep. 103). It seems more likely that rbt “(great) lady” was an honorary title that could be attributed to various goddesses.10 Such is the case in Phoenician/Punic, where rbt “(great) lady” serves as an epithet of a number of goddesses. Cf., for example, hrbt b�lt gbl “the lady, the mistress of Byblos” (KAI 10:2,15) and lrbt l�m� wlrbt lb�lt “for the lady Amma and for the lady Ba�lat” (KAI 83:1).11 The related Akkadian adjective, rab�tu “great,” likewise occurs as a component of the epithets of various goddesses.12 E.g., ummu rab�tu “the great mother” (Bau, Nammu, Ninlil)13 and (b�ltu) rab�tu “the great (mistress)” (Gula, Ištar, Ningal, �arpantu, etc.).14 Cf. also the Eblaite epithet dBAD.AL6 kalam-tim “the mighty lady of the country,” referring to dInanna (Ašdar).15

In the present study, �a�rt is taken to be the proper name of the god-dess, which existed prior to its use in the epithet rbt �a�rt ym. No attempt is made to propose an etymology, as is usually the case in this study, because of the lack of context. Although it is generally recognized that �a�rt, when standing alone, functions as a proper name in the extant Ugaritic texts, many scholars claim that it originated as an abbreviated form of rbt �a�rt ym, in which it allegedly functions as a common noun referring to a goddess �ilt “Elat.”16

The most in�uential theory as to the origin of the name stems from Albright, who analyzed �a�rt as a fem. active participle from the verb ��r (G). He proposed either “The Lady Who Traverses the Sea” or “The

10 McCarter’s proposal ([1987], 155, n. 69) to translate �a�rt ym as “the asherah of Yamm” is thus inappropriate.

11 For these and additional examples, see DNWSI, 1049.12 AG, 170.13 AG, 22–23.14 AG, 62–63, 170.15 See Archi (2004), 323, n. 21 and the references cited there.16 For the question of the existence of the goddess Elat, cf. the discussions of �ilt (Ep.

17) and �ilt �dynm (Ep. 18) and the bibliography cited therein.

282 epithet 94


Lady Who Treads on the Sea (Dragon),” in the latter case comparing �a�rt ym with the biblical divine epithet �y ytmb l[ �rwd “who treads on the back of the sea” ( Job 9:8).17 Albright notes other cases of participles in divine epithets, such as bny bnwt “the creator of creatures” (Ep. 29) and qnyt �ilm “the creatress of the gods” (Ep. 93).18 Nevertheless, the process by which such a participle, originally allegedly used as a com-mon noun in a compound divine epithet, eventually became a divine name in its own right, still awaits clear precedents.19 Neither does the limited contextual evidence (the simple collocation of �a�rt with ym “sea” without a preposition) suf�ce to prove that �a�rt derives from ��r (G), paralleling Hebrew �rwd. In addition, were �a�rt in fact parallel to Hebrew �rwd, one would expect a vocalization of the DN in Hebrew in accordance with that of the active participle of action verbs, namely, *��šeret or possibly *��š,r , for neither of which is there any evidence. It is thus the opinion of the present author that an analysis of �a�rt ym as a construct chain, “�A�iratu of ym,” ym representing an attribute of the goddess �A�iratu, is much more likely.20 The same structure occurs in the Ugaritic divine epithet ršp �b�i “Rašap of the army” (Ep. 100) and its Hebrew and Hittite parallels (see the discussion ad loc.). In particular, rbt

�a�rt ym “the lady �A�iratu of ym” in its entirety corresponds structurally to the biblical epithet twabx òh ˆwdah “the Lord, YHWH of Hosts” (e.g., Isa. 1:24); each is composed of an element referring to the high status of the deity (rbt “the lady”: ˆwdah “the Lord”), followed by the deity’s

17 Albright (1968), 105. The �rst translation is based on Albright (1942), 77–78, who compared the Arabic epithet �aww �-al-bu�r “The One Who Wades in the Seas” attrib-uted to the modern Syrian patron-saint of the sea, al-a2ir. The second translation is based on Albright (1940), 175. Albright’s general interpretation has been followed by many scholars, including Cassuto, GA, 58; Dahood (1958), 80; CMHE, 31; Maier (1986), 194–195; Olyan (1988), 70–71; Watson (1993a), 51 (Watson hesitates between translating �a�rt as “she who treads” or “goddess,” in the latter case comparing Akkadian i�taru and the Ugaritic word pair �a�rt // �ilt); Wyatt, RTU, 87.

18 Albright (1968), 105. Cf. also �il y�b b��trt “the god who sits (enthroned) in �A�tartu” (Ep. 10) and �il �p� bhdr�y “the god who judges (/ rules) in Hidra�yu” (Ep. 13) and Akka-dian epithets such as [m]uša�mi� k�ma nabli er�etim rapaštim “who scorches the wide earth like a �ame.” (see above, sub �rrt l�a šmm [Ep. 92]) and lid il ni rabûti “(Enlil) progenitor of the great gods” (KAR 25, III 32; quoted according to Ebeling, Handerhebung, 20).

19 Albright’s derivation of the epithet �al�iyn (b�l ) from �al�iy qrdm qryy b�ar� mlmt, which he considers “a most remarkable illustration” of this process ([1940], 198; cf. idem [1942], 195, n. 11), is patently incorrect (see the discussions of �al�iy qrdm [Ep. 14] and �al�iyn b�l [Ep. 15]). His Akkadian examples of this purported phenomenon refer to distinct gods. For the writing and history of the name Gilgameš, see George (2003), 71–90.

20 Cf. Emerton (1982a), 8; Day (1986), 388; Pardee, CS I, 253, n. 98.

epithet 94 283


proper name (�a�rt // YHWH) to which is appended a genitive express-ing an attribute of the deity ( ym “the sea” // twabx “hosts”).21

While the meaning of the element ym is also somewhat disputed,22 the majority of scholars interpret this component as “sea.”23 As noted above, Albright thought that ym may have a mythological sense, “Sea (Dragon),” the epithet purportedly referring to an unknown episode in Ugaritic mythology in which the goddess vanquished Yammu.24 The

21 Margalit (1980), 13, 26, 143 consistently translates rbt �a�rt ym as “Lady-Asherah of the Sea,” similar to the translation proposed in the present study, but his reference to “Asherah, Great-Lady-of the-Sea” (ibid., 149) is surely incorrect. An epithet *�a�rt rbt ym is unattested and there is no basis for translating rbt �a�rt ym in such a manner. This is evident from a comparison with twabx òh ˆwdah “the Lord, YHWH of Hosts,” which is clearly not to be translated *“YHWH, the Lord of Hosts.”

22 A few scholars translate ym as “day” and claim that the epithet portrays �A�iratu as a solar goddess. Nielsen (1936), 27–37 supported this interpretation with the claim that �A�iratu is the mother of the gods Ša�aru “Dawn” and Šalimu “Dusk.” According to Gray (1949), 73–74, �A�iratu was at least “regarded as the foster mother of the divine infants,” i.e., Ša�aru and Šalimu. In KTU2 1.23, however, the latter are explicitly said to be born by two anonymous goddesses, not by �A�iratu. Furthermore, in the context of their birth, mention is made of špš rbt “Šapšu the lady,” not �A�iratu who is never referred to as rbt �a�rt ym in that text. Based on KTU2 1.23, which mentions both �A�iratu and Šapšu, and on KTU2 1.12:I:14–17, where �A�iratu occurs in parallel with Yari�u, the moon-god, Binger (1997), 42–50 similarly claims that �A�iratu is a “goddess with solar connotation.” According to Binger, the names of �A�iratu and Šapšu likely occur in parallel in KTU2 1.23:24–25. Binger marshals additional support from the epithet rbt “(great) lady,” common to both the sun goddess Šapšu and �A�iratu, and from the epi-thet of �A�iratu’s famous consort ��ab šnm, which she translates “father of light.” The parallelism �a�rt // špš, however, is quite unlikely (cf. Lewis, UNP, 209; Pardee, CS I, 279; TO I, 372–373; MLC, 442). The epithet rbt �a�rt ym, moreover, occurs in neither KTU2 1.23, as noted above, nor in KTU2 1.12, precisely the two texts which are adduced to prove �A�iratu’s alleged “solar connotation.” Furthermore, the epithet �ab šnm (Ep. 5) is to be understood as “the father of years,” referring to �Ilu’s advanced age and accumulated wisdom (see above, ad loc.), and in no way indicates that �A�iratu’s consort was a solar deity. Rather, rbt �a�rt ym occurs in parallel with another epithet of �A�iratu, qnyt �ilm “the creatress of the gods” (Ep. 93), which has no relation to the sun. Watson (1993b), 432 translates “She who determines the Day,” ym “day” here allegedly meaning “fateful Day.” The title purportedly corresponds to Akkadian b�let š�m tim “Mistress of fates,” attributed to the goddess Ašratum. According to Watson, “Akk. �mu ‘day’ can also denote the day of one’s death or the day of destiny.” Watson, ibid., 433, n. 19 refers to AHw, 1419b, meaning 4c: “Todes- Schicksals- Zornestag, usw.,” but according to von Soden, �mu has such a meaning only when modi�ed by an appropriate genitive, such as ša m�ti ul uddû �m�šu “as for death, they did not determine its day” (see AHw, 691a) or �m š�m tišu “the day of his fate (death)” (see AHw, 1239b), which is clearly not the case in the Ugaritic expression.

23 See above, n. 5, pp. 280–281.24 Albright (1968), 105–106. Cf. Maier (1986), 194–195; Wyatt (1987a), 185–188.

[In support of Albright’s theory, one might add that the epithet would be comparable to expressions from Enuma Eliš such as ikbusma b�lum ša Ti� matum išissa “then the lord (Marduk) trampled the lower end of Ti�mat” (En. el. IV, 129) and [kiš d] Ti� mat urru�iš

284 epithet 94


interpretation of �a�rt as a proper noun renders such interpretations unlikely, since there is no Ugaritic precedent for an epithet formed by a construct chain composed of two divine names, viz. *�A�iratu of Yammu.25 On the other hand, the interpretation of ym as the generic noun “sea” is supported by the divine epithets dgy �a�rt “the �sherman of �A�iratu” (Ep. 45) and, most signi�cantly, dgy rbt �a�rt ym “the �sherman of the lady �A�iratu of the sea” (Ep. 46), which indicate that �A�iratu was somehow related to the sea as a geographical entity.26 Although the origin of the relationship between �A�iratu and the (geographical) sea remains to be clari�ed,27 it may relate to the well known fact that the abode of her famous consort, �Ilu, was surrounded by fresh water.28

takabbas att “very soon you (Marduk) will trample the [neck] of Ti�mat” (En. el. II 115). Cf. also múlgaba-gír-tab k bis irat tâmtim “The (star group) Breast of Scorpio, who tramples the breast of the Sea (Tiamat)” (Racc 313).—JNF]

25 [Cf. Akkadian mul gír.tab : dMIN (Iš�ara) Ti-amat (CT 26, 42:I:11; see Koch-West-enholz [1995], 188–189), which is possibly to be interpreted as “Iš�ara of Ti�mat.” For the relationship between Iš�ara (= Scorpio) and Ti�mat, cf. Racc. 313 (quoted above, n. 17, p. xxiii), which refers to a section of the constellation Scorpio.—JNF]

26 Cf. Lipi�ski (1972), 110 and n. 64. Lipi�ski notes the association of �A�iratu with Tyre and Sidon, two centers of maritime activity, as is indicated by the references to the goddesses as �a�rt �mm “�A�iratu of Tyre” (KTU2 1.14:IV:35, 38) and �ilt �dynm “the goddess of Sidon” (Ep. 18). According to de Moor, SP, 145, “There are several indica-tions that A�iratu was the goddess of the calm sea and thus the patroness of the �sher-men and sailors. The so-called Syrian Goddess, who succeeded A�iratu in later times, was often depicted as a mermaid. The �sh was dedicated to her and the sea played an important part in her cult. Perhaps she may be identi�ed with the Cyprian Aphrodite who was equally a goddess of the sea.” Contrast Wyatt (1987a), 185–186, who discounts the above cited Ugaritic evidence.

27 Cf. Pardee, CS I, 253, n. 98.28 See Albright (1942), 77–78 and contrast Margalit (1980), 33. For �Ilu’s watery

abode, see EUT, 61–81.

epithet 94 285


EPITHET 95

rbt špš “the lady Šapšu”Epithet of špš (1.16)

Contexts

1. KTU2 1.16:I:36–3736 tmtn . �b�a . rbt 37 špš . . . the rising (?) of the lady Šapšu,w . tgh . nyr 38 rbt . And the shining forth of the luminary, the lady.1

There is a scholarly consensus that the epithet is to be translated “the lady Šapšu,” or the like, similar to the above translation.2


Context 1: rbt špš // nyr rbt.

Discussion

The epithet rbt špš “the lady Šapšu” occurs once in the Ugaritic corpus and refers to the sun goddess Šapšu. The same components occur in the opposite order in špš rbt “Šapšu the lady” (Ep. 103), which corresponds to the order in the parallel epithet nyr rbt “the luminary, the lady” (Ep. 81). In the present context, this variation in word order achieves the poetic effect of chiasmus. For the component rbt “(great) lady,” best

1 For a discussion of the philological dif�culties in this context, see nyr rbt (Ep. 81).2 Ginsberg, ANET, 147: no translation; CML1, 41: “the lady Shapash”; KME, 105:

“der Fürstin Schpsch”; MKT, 99: “die Gebieterin, die Sonne”; PLM, 52: “Lady Sun”; CML2, 95: “the lady Shapash”; TO I, 553: “la dame Shapash”; MLC, 311: “la Gran Dama Šapšu”; AD, 173: “della Signora Shapash”; ARTU, 213: “lady Shapshu”; Green-stein, UNP, 32: “Lady Sun”; Pardee, CS I, 340: “the great one, the sun”; Dietrich and Loretz, TUAT III/6, 1242: “der Dame Schapasch”; RTU, 224: “the Great Lady Sun.” DULAT, 731–732: “the (Great) Lady DN.”


attested in epithets of �A�iratu, the principle consort of �Ilu, the king of the gods, see the discussion of rbt �a�rt ym (Ep. 94). The use of this component with reference to Šapšu suggests that she was considered more important than her relatively minor role in the Ugaritic mytho-logical texts would lead one to believe.3

3 For a detailed discussion of various functions of Šapšu, see Wiggins (1996).

epithet 95 287


EPITHET 96

rkb �rpt “rider of the clouds”Epithet of b�l (1.2; 1.3; 1.4; 1.5; 1.10; 1.19; 1.92)

Contexts

1. KTU2 1.2:IV:8l rgmt 8 lk . l zbl . b�l . I have indeed said to you, O prince Ba�lu,�nt . l rkb .�rpt I have told (you), O rider of the clouds.

2. KTU2 1.2:IV:29b� l �al�iyn . b[�l] Scatter (?),1 O Ba[�lu] the mighty one!29 b� . l rkb .�rpt Scatter (?), O rider of the clouds!

3. KTU2 1.3:II:4039 l . šmm . šmn . �ar� . The dew of heaven, the fat of the earth,rbb 40 [r]kb �rpt The showers of the rider of the clouds.

4. KTU2 1.3:III:38 (= 1.3:IV:4)37 mn . �ib . yp�. l b�l . What enemy has come forth against Ba�lu?�rt 38 l rkb . �rpt (What) foe, against the rider of the clouds?

5. KTU2 1.3:IV:6l �ib . yp� 6 l b�l . No enemy has come forth against Ba�lu,�rt . l rkb .�rpt (No) foe against the rider of the clouds.

6. KTU2 1.4:III:1110 y[�]b . �al�iyn . b�l Ba�lu the mighty one answers,11 yt�dd . rkb . �rpt The rider of the clouds testi�es.

7. KTU2 1.4:III:182

17 dm . �n . dbm . šn�a . b�l . Now there are two (kinds of ) feasts (that) Ba�lu hates,�l� 18 rkb . �rpt Three (that) the rider of the clouds (hates).

8. KTU2 1.4:V:6059 šm�. l�al�iyn . b�l Hear, O Ba�lu the mighty one!

1 For b� “scatter (?)”, see above, n. 3, pp. 53–54.2 For the translation, see Pardee, CS I, 258.


60 bn . l rkb . �rpt Understand, O rider of the clouds!

9. KTU2 1.5:II:7yr�a�un . �al�iyn . b�l Ba�lu the mighty one feared him,7 �t�.nn . rkb . �rpt The rider of the clouds was terri�ed of him.

10. KTU2 1.10:I:76 [ �al]�iyn . b�l [. . .] Ba�lu [the mig]hty one,7 [ ] . rkb . �rpt [. . .] the rider of the clouds.

11. KTU2 1.10:III:3635 k .�ibr . l b�l [.] yld For a bull has been born to Ba�lu,36 w r�um . l rkb [.] �rpt A wild bull, to the rider of the clouds.

12. KTU2 1.19:I:43–44šb�. šnt 43 y�rk . b�l . Ba�lu will be absent3 seven years,�mn . rkb 44 �rpt . The rider of the clouds, eight.

13. KTU2 1.92:374

36 [p npš npš] b�l thwyn [. . .] Ba�lu. . . .,37 [hm brlt rk]b �rpt [. . .] the rider of the clouds.

14. KTU2 1.92:4039 [ xxxxx] l �al�iyn b�l [. . .] for Ba�lu the mighty one,40 [ xxxxx]x . rkb �rpt [. . .] the rider of the clouds.

Most scholars translate “Rider of the Clouds,” or the like, similar to the above translation.5

3 For the y�rk “will be absent,” see DULAT, 790, s.v. /�-r-k/ and the bibliography cited therein (DULAT: “to fail, be missing”, “to weaken”). See also Parker, UNP, 69. The basic meaning of the root �rk in the ancient Semitic languages is “to lack, be absent (when needed),” not “to fail” as some scholars render y�rk in the present context (e.g., Pardee, CS I, 351; Wyatt, RTU, 296).

4 For various readings and translations of this broken context, see RTU, 374, n. 32. The fact that the present epithet almost always occurs as the “B-word” to the DN b�l or to an epithet of Ba�lu containing the DN b�l (zbl b�l or �al�iyn b�l) makes the reading b�l “Ba�lu” in line 36 exceedingly likely.

5 Ginsberg, ANET, 130: “Rider of the Clouds”; CML1, 81: “rider on the clouds”; KME, 24: “Wolkenreiter”; MKT, 51: “auf Wolken Einherfahrender”; TO I, 139: “Che-vaucheur des nuées”; PLM, 72: “Rider of Clouds”; CML2, 43: “rider on the clouds”; MLC, 175: “Auriga de las nubes”; AD, 87: “Auriga delle nuvole”; ARTU, 39: “Rider on the Clouds”; Margalit (1989a), 158: “the Rider-of-the-Clouds”; Parker, UNP, 69: “the Rider of Clouds”; Smith, UNP, 103: “Cloudrider”; Pardee, CS I, 248: “Cloud-Rider”; Dietrich and Loretz, TUAT III/6, 1130: “Wolkenfahrer”; RTU, 65: “Charioteer of the Clouds”; DULAT, 184: “Charioteer of the clouds.”

epithet 96 289



Context 1: zbl b-l // rkb -rpt.

Contexts 2, 6, 8, 9, 10, 14: .al.iyn b-l // rkb -rpt.

Contexts 4, 5, 7, 11, 12, 13(?), : b-l // rkb -rpt.

Discussion

The epithet rkb -rpt “the rider of the clouds” occurs fifteen times in the Ugaritic corpus and refers to Ba3lu, god of the storm and agricul-tural fertility. It is the only epithet of Ba3lu that specifically refers to his association with the storm.6 The epithet has long been compared with the biblical epithet twbr[b bkr “Rider of the Clouds” referring to YHWH (Ps. 68:5).7 The attempt by Ullendorff to interpret the Ugaritic epithet as “cloudgatherer” based upon the Greek epithet of Zeus, νεφεληγερετης “cloudgatherer,”8 was convincingly refuted by Loewenstamm.9 Recent attempts to deny a relationship between the Ugaritic and Hebrew epithets must also be rejected.10

6 Cf. Kapelrud (1952), 61–62; Oldenburg, CEB, 75; Weinfeld (1973), 422–426; Loretz, (1979–80); Pardee, CS I, 248, n. 56.

7 See Cooper (1981), 458–460 and the bibliography cited therein; Loewenstamm (1980), 392; Barrick (1982), 496–497; Wyatt (1984), 334, n. 41. Akkadian deities, in particular the storm god Adad, are said to ride not clouds (erpetu), but storms (ūmu, abūbu, ugalla). E.g. rākib ūmu rabûtu “(Adad) who rides the great storm” (CT 15, 15:7). For this and additional examples, see AG, 175 and CAD, R, 86. For a possible explanation why the epithet *rākib erpēti is not attested in Akkadian, see Cohen (forthcoming). Part I (Introduction), Example 2.

8 Ullendorff (1963–64), 243–244; idem (1973); Brock (1968), 395–397. 9 Loewenstamm (1971a), 98–100. See also Weinfeld (1973) and cf. van Zijl (1972),

329–331.10 See especially Emerton (1994), 67; Herrmann (1999c), 703–705. For a detailed

rebuttal of such claims, see Cohen (forthcoming) Part I (Introduction), Example 2. Cohen remarks that in all the contexts in which the God of Israel occurs as the subject of the verb bkr “to ride,” the riding is always performed in the heavens (Deut. 33:26; 2Sam. 22:11 [= Ps. 18:11]; Isa. 19:1; Hab. 3:8; Ps. 68:34). There is thus no precedent for an interpretation of twbr[b bkr as “rider in the wilderness” in accordance with the common Hebrew noun hbr[ “wilderness.” As pointed out some eight hundred and fifty years ago by the medieval commentator Ibn Ezra, the general meaning of twbr[b bkr (Ps. 68:5) is determined by the epithet μdq ymv ymvb bkr “the Rider in the Ancient Highest Heavens,” which occurs in verse 34 of the same psalm.

290 epithet 96


rkb “rider” or an etymologically related term is also attested in texts from Ugarit as a component in personal names.11

11 PTU, 72, 179: Knutson (1981), 496. Cf. Huffmon (1965), 261; CMHE, 67, n. 82; Olyan (1988), 52; KAI 24, 16 and the commentary in Vol. 2, p. 34, Fowler (1988), 190, 308–309.

epithet 96 291


EPITHET 97

rp�u b�l “the hero of Ba�lu”Epithet of �mq (1.22)

Contexts

1. KTU2 1.22:I:81

�m 5 �km . bm �km .�a�m . There, (standing) shoulder to shoulder, are the brothers,qym.�il 6 blsmt . The assistants of �Ilu as military scouts / messengers;�m . y�[[x]]bš . šm .�il . mtm There is Y�bš-name-of-�Ilu, the manly one,7 y�bš . brkn . šm .�il . �zrm The blessed Y�bš-name-of-�Ilu, the hero;8 �m . �mq . rp�u . b�l . There is �mq, the hero of Ba'lu,mhr b�l 9 w mhr . �nt . The warrior of Ba�lu and the warrior of �Anatu;�m . ypn . yl 10 y . There is Y�pn the mighty,zbl . mlk . �llmy . The prince, the eternal king.

There is little consistency in the various translations of the component rp�u.2


Context 1: rp�u b�l // mhr b�l // mhr �nt.

1 For philological notes to this context, see the discussion of zbl mlk �llmy (Ep. 53) and notes 1, p. 169–170, 2, p. 170, and 7, p. 171 and the Introduction, §3.4.

2 MKT, 85: “der Götterfürst Baal”; TO I, 474: “la guérison de Ba�al”; PLM, 31: “the Shades of Baal”; Pope (1977), 167: “Baal’s Heroes”; L’Heureux (1979), 152: “the Hale Ones of Baal”; MLC, 423: “el Rapau de Ba�lu”; ARTU, 272: “Ba�lu the Saviour”; Dijk-stra (1988), 47: “the healer of Ba�al”; Lewis, UNP, 203: “the Shades of Baal”; Dietrich and Loretz, TUAT III/6, 1312: “der Heiler des Baal”; RTU, 321: “the saviour of Baal.” DULAT, 208: “the r. of DN (title of a celestial person).”


Discussion

The epithet rp�u b�l “the hero of Ba�lu” occurs once in the Ugaritic cor-pus and refers to the minor deity �mq, to be identi�ed with Sumuqan, the Mesopotamian god of wild animals.3 There is no consensus as to the identi�cation of the epithet,4 but the structure of the text indicates that the epithet rp�u b�l // mhr b�l // mhr �nt refer to �mq just as the epithets yly “the mighty” // zbl (//) mlk �llmy “the prince, (//) the eternal king” refer to the minor deity Y�pn.5

Many scholars base their translation of rp�u on the well established meaning of the root rp� “to heal” in Hebrew and most likely in Ugaritic.6 The semantic �eld of the parallel epithets mhr b�l “the warrior of Ba�lu” and mhr �nt “the warrior of �Anatu,” however, suggests that in the present context rp�u is to be translated as “hero,” or the like.7 Such a translation accords with the use of Akkadian qarr du “hero, warrior” as an epithet of Sumuqan.8 Whether rp� “to heal” and rp�u “hero” are homonyms or the result of polysemia, a semantic precedent for rp�u “hero” may be adduced from Biblical Hebrew, where the term �yapr sometimes refers to a group of giant heroes.9

rp�u “hero” may also be attested with this meaning in texts from Ugarit as a component in personal names.10

3 See mhr b�l (Ep. 72). 4 Among the many interpretions of rp�u b�l are: (1) A title of Ba�lu: MKT, 85; de

Moor (1976), 328–329; and Spronk (1986), 171. (2) rp�u is understood as a plural con-struct form of rp�um, taken to be a group of gods or spirits of the dead associated with Ba�lu: PLM, 31; Pope (1977), 170; L’Heureux (1979), 146–147; Lewis, UNP, 203. (3) The deity Rp�u: Jirku (1965); cf. Parker (1972), 102.

5 Cf. MLC, 423; RTU, 321, n. 38. For a discussion of the structure of the text, see zbl mlk �llmy (Ep. 53).

6 E.g., TO I, 474; Dijkstra (1988), 47; Dietrich and Loretz, TUAT III/6, 1312 (quoted above, n. 2, p. 292). Translations such as “Ba�lu the Saviour” (ARTU, 272) are also based on this etymology. Cf. de Moor (1976). L’Heureux (1979), 217–218 derives rp�u(m) from the same root with a stative meaning “hale, hearty, robust, vigorous.” For the verb rp� “to heal” in Ugaritic, see DULAT, 742, s.v. /r-p-�/ “to heal, apply a remedy (?)” and Pardee, TPM, 67–68.

7 Cf. Pope (1977), 170 (analyzing rp�u // mhr as plural construct forms). DULAT, 742 translates “divine ancestral hero,” but the term does not seem to have the nuance “ancestral,” as �mq would appear to be a full-�edged, if minor deity (< Sumuqan, see above) rather than a (dei�ed) spirit of the dead.

8 See above, mhr b�l (Ep. 72). 9 E.g., Deut. 2:11,20; 3,11; Josh. 12:4; 13:12. For the biblical �yapr and their Uga-

ritic counterparts, see Cooper, (1981), 463–467; Smith (1992), 674–676; Lewis (1996); and the bibliography cited in these studies.

10 See DULAT, 743.

epithet 97 293


EPITHET 98

rp�u mlk �lm “the hero, the eternal king” Epithet of mlk (1.108)

Contexts

1. KTU2 1.108:11

1 [xx]n . yšt . rp�u . mlk .�lm . [. . .] may the hero, the eternal king, drink,w yšt 2 [�il ]g�r. w yqr . And may the powerful and august [god] drink,�il . y�b . b��trt The god who sits (enthroned) in �A�4�� tartu,3 �il �p� . b hdr�y The god who judges (/ rules) in Hid- ra�yu.2. KTU2 1.108:19–2019 [xxxxxxx ]m�k . rp�u mlk 20 [�lm [. . .] your arrival, the hero, the [eternal] king.3. KTU2 1.108:21,22 [2x]b xx] rp�i . mlk �lm . [By the. . . .] of the hero, the eternal king,b �z 22 [rp�i . ]mlk . �lm . By the strength [of the hero], the eternal king,b mrh[[i]] . b l 23 [�anh] . By his power, by [his mig]ht,b tkh . b nmrth . By his (paternal) authority, by his divine splendor.

As opposed to the above translation, the component rp�u is often con-sidered a proper name. The component mlk �lm is usually understood as either “eternal king,” similar to the above translation, or “king of Eternity (i.e., the Netherworld),” or the like.2

1 In line 3, KTU2 reads �p�. For the reading �p�, see Freilich and Pardee (1984). For additional philological notes to this context, see the discussions of the parallel epithets: [�il] g�r w yqr (Ep. 9), �il y�b b��trt (Ep. 10) and �il �p� b hdr�y (Ep. 13).

2 Virolleaud (1968), 553: “Rpu, le roi du monde”; Margulis (1970a), 293: “(the) Rapha, king eternal”; van Zijl (1972), 355: “R�pi�u, the Eternal King”; Pope (1977), 169: “RPU King Eternal”; L”Heureux (1979), 169: “the Hale One, King Everlasting”; Ribichini and Xella (1979), 154: “Refaita, il re di un tempo”; Loewenstamm (1980), 323: “the mighty man the eternal king”; ARTU, 187: “the Saviour, the eternal king”;



Context 1: rp�u mlk �lm // [�il] g�r w yqr // �il y�b b��trt // �il �p� bhdr�y.

Context 3: rp�i mlk �lm // [rp�i] mlk �lm.

Discussion

The epithet rp�u mlk �lm “the hero, the eternal king” occurs four times in the Ugaritic corpus as a divine epithet and appears to refer to the god Milku.3 It is composed of two independent components, rp�u “hero” and mlk �lm “the eternal king.”

The �rst component, rp�u, is often interpretated as a proper noun.4 As there is no other evidence for an independent deity *Rp�u at Ugarit, it seems most likely that the term is to be identi�ed with the common noun rp�u “hero,” which otherwise occurs as an epithet component in rp�u b�l “the hero of Ba�lu” (Ep. 97), an epithet of the minor deity �mq. See the discussion ad loc.

The compound component mlk �lm “the eternal king” also occurs in KTU2 2.42:9 as a royal epithet referring to the king of Egypt, Nmry (Amenophis III).5 It is semantically equivalent to mlk �llmy “the eternal king,” which occurs as a compound component in epithet zbl mlk �llmy “the prince, the eternal king” (Ep. 53). The element mlk “king” is found as a component in a number of other divine epithets.6 It does not necessarily imply that the said deity was of particularly exalted rank in the pantheon. A case in point is the above cited epithet zbl mlk �llmy “the prince, the eternal king” (Ep. 53), which refers to a minor deity, Y�pn, mentioned in conjunction with the rp�um. This accords with the usage of the semantically equivalent Akkadian term šarru “king,”

Levine and de Tarragon (1984), 656: “the Rapha-being, king of the netherworld”; Cooper (1987), 4: “Rpu, King of Eternity”; TPM, 81: “R pi�u, roi de l’éternité” (RCU, 193: “R pi�u, king of eternity”); Caquot, TO II, 113–114: “le Rephaïte, le roi d’antan”; Dietrich and Loretz, TUAT II/6 , 822: “der Retter, der ewige König”; Avishur (1994), 280: “the rpu, eternal King”; RTU, 395: “Rapiu, King of Eternity.” CR, 186: “Rapau the ‘eternal King/Milku’”; DULAT, 743: “R. . . ., eternal king” (Rp�u is de�ned there in this usage as an “eponymous deity of the group of dei�ed ancestors”).

3 See the discussion of �il y�b b��trt (Ep. 10).4 See above, n. 2, p. 294–295.5 For a different interpretation, see Pardee, CS III, 104 and n. 126.6 See Component LXXXI.

epithet 98 295


which is well attested as a component in Akkadian epithets referring to gods of all levels of importance.7 The second element, �lm “eternity,” otherwise occurs as a component in the epithet špš �lm “the eternal Šapšu” (Ep. 102). In Ugaritic, it is used exclusively with reference to time,8 which excludes such interpretations as “the Rapha-being, king of the netherworld”9 and “Rpu, le roi du monde.”10 Especially signi�-cant is the parallelism mlk �lmk “your eternal kingship” // drkt dt drdrk “your everlasting dominion” (KTU2 1.2:IV:10), where �lm “lit. eternity” quali�es the related abstract noun mlk “kingship.”11 Many scholars have compared mlk �lm “the eternal king” with the biblical epithet �lw[ �lm “the eternal king” ( Jer. 10:10; cf. Ps. 10:16).12 Arabic terms such as b qin “Everlasting” and �abadiyyun “Eternal” similarly occur as epithets of All�h.13

mlk “king” is also well attested in texts from Ugarit as a component in personal names.14

7 See AG, 232–237; CAD, Š/2, 103–105. 8 See recently DULAT, 158–159. 9 Levine and de Tarragon (1984), 656 and cf. Cooper (1987).10 Virolleaud (1968), 553.11 For additional contexts where �lm refers to divine qualities, see Ginsberg (1938a), 9;

Cross, CMHE, 16–17; Althann (1983), 242; Cooper (1987), 1–2, n. 10. For the parallel-ism �lm “until eternity” // drdr “forever” and its exact correspondent in Biblical Hebrew, see especially Dahood (1972a), 294–295; Avishur (1984), 551–554; and the literature cited in these two studies.

12 E.g., Virolleaud (1968), 553; Margalit (1970a), 293, n. 2; Blau and Green�eld (1970), 12; Parker (1972), 102; Viganò (1976), 127, n. 45; 201–202, n. 19; Pardee, TPM, 90; Cooper (1981), 466–467; cf. idem (1987), 1. For the Hebrew term, see also Wiesen-berg (1964), esp. 3–5.


14 PTU, 157–158; cf. TPM, 88 and n. 41. Cf. Fowler (1988), 182, 183–184. Ugaritic mlk comprises several distinct homographs, including the common noun “king” and the divine name “Milku” (see DULAT, 550–556). In personal names from Ugarit written in syllabic cuneiform, both mil-ku “king” and dmalik “Milku” are attested, and the same is presumably true for the alphabetic personal names as well. See the discussion by Gröndahl, PTU, 157. I would like to thank Prof. Pardee for calling my attention to the ambiguity of the component mlk in Ugaritic proper names.

296 epithet 98


EPITHET 99

ršp zbl “Ra�ap the prince”Epithet of ršp (1.15)

Contexts

1. KTU2 1.15:II:62 [xxxxxxx]x . �r [. . .] bull,3 [xxx . �al�iy]n . b�l [. . .] Ba�lu [the mighty] one,4 [xxxx]mn . yr� . zbl [. . .] Yari�u the prince,5 [xxx . k]�r w �ss [. . . Kô]�aru and assu,6 [xxx]xn . rmy . ršp zbl [. . .] Ra�mayu, Rašap the prince,7 [w] �dt . �ilm . �l�h [And] the assembly of the gods, a third of it (?).

There is a scholarly consensus that the epithet is to be translated “Rašap the prince,” or the like, similar to the above translation.1


Context 1: The epithet occurs in a list of gods without a clear parallel structure.

Discussion

The epithet ršp zbl “Rašap the prince” occurs once in the Ugaritic corpus and refers to Rašap, god of war and pestilence. For a discussion of the component zbl, see zbl b�l (Ep. 49), above. For the structure of the epithet, cf. yr� zbl (Ep. 63).

1 CML1, 37: “Prince Resheph”; KME, 96: “Rschp, den Fürsten”; MKT, 96: “Ršp, der Fürst”; TO I, 537: “Rashap, le Prince”; PLM, 47: “Reshef the Prince”; CML2, 90: “prince Resheph”; MLC, 303: “el Príncipe Rašpu”; AD, 168: “al Principe Rashap”; ARTU, 205: “his Highness Rashpu”; Greenstein, UNP, 24: “Prince Rashap”; Dietrich and Loretz, TUAT III/6, 1234: “den Fürsten Reschef ”; RTU, 206: “Prince Reshef.” Pardee, CS I, 337, does not translate the epithet due to the poor state of preservation of the relevant section of the text (see ibid., n. 45).


EPITHET 100

ršp �b�i “Rašap of the army”Epithet of ršp (1.91)

Contexts

1. KTU2 1.91:1515 b . �b . ršp . �b�i 16 [xxxxx]mm In the cult place1 of Rašap of the army [. . .]

Similar to the above translation, most scholars render the epithet as “Rašap of the army,” or the like.2


The sole context is fragmentary, but parallelism is not to be expected in this genre of ritual texts.

1 Scholars have proposed various translations of �b based on Akkadian �app/bbu and Arabic �ab�abun or Biblical Hebrew b[ I or b[ II. For a summary of the various propos-als, see de Tarragon, TO II, 176, n. 110 and Pardee, TR, 511, n. 89. The Hebrew ety-mologies must be rejected, as the meaning of b[ I (1Kgs 7:6; Ez. 41:25) itself is obscure (see HALOT, 773), whereas the meaning of b[ II “darkness; clouds” has nothing to do with sacri�ces and is thus inappropriate in the Ugaritic context. The Akkadian etymol-ogy is also methodologically inappropriate, since �app/bbu “pit” occurs solely in a lexical text (see CAD, , 14) which does not speci�cally list words relating to the cult. The only methodologically acceptable etymology is Arabic �ab�abun, since like Ugaritic �b it refers to a place used in the cult (Lane, Lexicon, 2222): “a place where victims are sacri�ced . . . a small mountain, . . . which is the place of sacri�ce, . . . the place in which was El-Lát, at E -�áïf . . . the place where they used there to sacri�ce to El-Lát . . . any place of sacri�ce in Minè” (cf. Lis n al-�arab, Vol. I, 637). Cf. Pardee, TR, 511–512. Given dif�cult techni-cal nature of the relevant Ugaritic texts, de Tarragon’s cautious de�nition of �b as “un lieu cultuel où se font les offrandes” (TO II, 176, n. 110) seems most reasonable.

2 Virolleaud (1965), 8: “R�p de l’armée” or “R�p-le soldat”; de Moor (1972), II, 28: “Rašpu of the Army”; Dahood (1975), 440, n. 5: Resheph of the Gazelle”; Xella, TRU, 340: “Rašap-�bi”; Spronk (1986), 157: “Reshep of the Army”; Barré (1978), 466: “Rešep the soldier” or “Rešep of the army”; Dietrich and Loretz, TUAT II/3, 322: “Raschap beim Sinken (der Sonne)”; de Tarragon, TO II, 176: “Rashap, au déclin du soleil”; CR, 258: “Rašpu of the army”; Pardee, TR, 491: “Rašap �aba�i” [p. 512: = “Rašap de l’armée”] (RCU, 215: “Rašap �aba�i”); DULAT, 777: “DN of the army/militia.”


Discussion

The epithet ršp �b�i “Rašap of the army” occurs once in the Ugaritic corpus and refers to Rašap, god of war and pestilence.3 The epithet accords with Rašap’s general character as a god of war and is exactly paralleled both semantically and structurally by the common biblical epithet of the God of Israel, twabx òh “YHWH of Hosts” and by Hittite epithets such as dLAMMA KI.KAL.BAD “Nubadig of the army.”4 The vocalization of the aleph in �b�i accords with the analysis of ršp �b�i as a construct chain.5 For another Ugaritic example of an epithet with this structure, see rbt �a�rt ym “the lady �A�iratu of the sea” (Ep. 94).

3 For this deity at Ugarit and elsewhere in the ancient Near East, see Stadelmann (1967), 47–76; Conrad (1971); Fulco (1976); Cooper (1981), 413–415; Xella (1992), 373–374; Pomponio and Xella (1997), 297–315; Xella (1999), 700–703; DULAT, 747–748; and the bibliography cited in these studies.

4 For these and additional examples, see Barré (1978), 466 and the bibliography cited therein. Cf. also CAD, K, 212, meaning 2c, and Feliu (2003), 241, n. 179. For twabx òh “YHWH of Hosts,” cf. recently Choi (2004). These parallels belie the occasionally pro-posed interpretation “Rašap the soldier” (see above, n. 2, p. 298). In Biblical Hebrew, the God of Israel is admittedly labeled hmjlm vya “soldier/warrior” (Ex. 15:3), but the component vya “man,” which is surely not used here anthropomorphically, but rather to refer to a single soldier or warrior, is lacking in the Ugaritic epithet under discussion.

5 Theoretically, �b�i could also stand in apposition to ršp, as proposed by those who interpret the epithet as “Rašap the soldier,” since ršp itself is apparently in the genitive case when considering the wider context (see Pardee, TR, 512).

epithet 100 299


EPITHET 101

�ly� d �b�t r�a�m“the dominant one who has seven heads”

Epithet of ltn (1.3; 1.5)

Contexts

1. KTU2 1.3:III:421

m��t . mdd 39 �il ym . I indeed smote the beloved of �Ilu, Yammu,l klt . nhr .�il . rbm I indeed annihilated Naharu, the god of the immense (waters),40 l �i�tbm . tnn .�i�tm . lh I indeed captured the dragon of the two �ames,41 m��t . b�n . �qltn I smote the twisting (/ twisted) serpent,42 �ly� . d . �b�t . r�a�m The dominant one who has seven heads,43 m��t . mdd �ilm . �ar�� I smote the beloved of �Ilu, �Ar�,44 �mt . �gl . �il . �tk I destroyed the calf of �Ilu, �tk,45 m��t . k{.}lbt . �ilm .�i�t I smote the bitch of �Ilu, �I�tu (Fire),46 klt . bt . �il . bb . I annihilated the daughter of �Ilu, �bb (Flame).

2. KTU2 1.5:I:3 (= 1.5:I:29–30)1 k tm�� . ltn . b�n . br When you smote Ltn, the �eeing (?) serpent,2 tkly . b�n . �qltn Annihilated the twisting (/ twisted) serpent,[[�]] 3 �ly� . d . �b�t . r�a�m The dominant one who has seven heads.

There is no consensus regarding the translation of the �rst component (�ly�), but the second component (d �b�t r�a�m) is consistently rendered “with seven heads,” or the like, similar to the above translation.2

1 For additional philological notes to this text, see the discussions of the parallel epithets: mdd �il ym (Ep. 69); nhr �il rbm (Ep. 80); tnn �ištm lh (Ep. 104); b�n �qltn (Ep. 43); mdd �ilm �arš (Ep. 70); �gl �il �tk (Ep. 86); klbt �ilm �išt (Ep. 64); bt �il bb (Ep. 36).

2 Ginsberg, ANET, 137: “Shalyat [šly�] the seven-headed”; CML1, 87: “the tyrant


epithet 101 301



�b�t r�a�m // mdd �ilm �ar� // �gl �il �tk // klbt �ilm �i�t // bt

�il bb.

Context 2: b�n br // b�n �qltn // �ly� d �b�t r�a�m.

Discussion

The epithet �ly� d �b�t r�a�m “the dominant one who has seven heads” occurs three times in the Ugaritic corpus and refers to the demonic sea monster Ltn., a “personi�cation” of Yammu, god of the sea.3 The identi�cation is evident from the parallelism in the contexts in which the epithet occurs. As noted above, scholars are divided with regard to the interpretation of the �rst component, �ly�. Some treat it as a proper name.4 Others analyze it as a �aphel form from the root lw/y�, viz., “close-coiling one,” based on Hebrew fy/wl “to wrap,” Arabic lw� (I) “to stick, cling,” and Akkadian lâ�u (G), allegedly “to encompass, encircle.”5 This proposal, however, must be rejected. The alleged cognates in Hebrew and, to the best of the present author’s knowledge, Arabic are not attested in relevant contexts with respect to snakes or similar crea-tures, and must thus be considered inappropriate as semantic evidence

with seven heads”; KME, 30: “mächtig an sieben Häuptern”; MKT, 28: “den »Fürsten« (Šl‰it) mit den sieben Köpfen”; LC, 47: “The Close-coiling One with Seven Heads”; TO I, 168: “Shaliya aux sept têtes”; PLM, 79: “the mighty one of seven heads”; CML2, 50: “the tyrant with seven heads”; Margalit (1980), 88, 90–91: “seven-headed entwiner”; MLC, 185: “el Tirano de siete cabezas”; AD, 102: “Shaliyat dalle sette teste” (ibid., n. 13: “Lett.: «il poderoso», «il potente»”); ARTU, 11: “the tyrant with seven heads”; Smith, UNP, 111: “the Potentate with Seven Heads”; Pardee, CS I, 252: “the close-coiled one with seven heads”; Dietrich and Loretz, TUAT III/6, 1143: “die Mächtige mit sieben Köpfen”; RTU, 79: “Encircler-with-seven-heads”; DULAT, 822: “the tyrant with seven heads.”

3 For this mythical creature, see also the discussion of b�n br (Ep. 42).4 Ginsberg, ANET, 137; TO I, 168 (above, n. 2, p. 300–301).5 This interpretation was �rst proposed by Gray, LC, 30-31, n. 3, who based his

argument on the alleged Hebrew and Arabic cognates. Margalit (1980), 90–91 accepts Gray’s basic proposal and further adduces the alleged Akkadian cognate, which pur-portedly occurs in a context of snakes. Cf. Pardee, CS I, 252 and RTU, 79, n. 49. Watson (1977), 274–275 hesitates between Gray’s proposal and an etymology based on Akkadian �al �u “to slit,” referring to “the monster’s neck ‘splitting up’ into seven heads.” Tropper, UG, 602 hesitates between Gray’s etymology and the Aramaic root fy/wl “to curse.”


302 epithet 101

in the present context.6 A key claim by Margalit is that the presumed Akkadian cognate does occur in the context of snakes.7 Von Soden, AHw, 540 indeed cites three contexts in which Akkadian lâ�u purport-edly refers to serpents or other reptiles. But two of the three examples are, in fact, to be analyzed as different verbs, whereas the immediate context of the third example is unrelated to snakes.8 The most likely

6 Arabic l �a “fasten, attach,” does, in fact, occur in contexts referring to snakes, but the snake is in each case the direct object of the verb, the snake said to have been “fastened” to the earth by God as punishment (see the examples quoted in WKAS, II/28, 1763).

7 Margalit (1980), 90.8 Prof. Cohen (in a private communication) writes as follows:Von Soden, AHw, 540 (published 1965) indeed translated lâ�u as “umspannen” (based

on Landsberger, ZA 42: 166) and cited three contexts in which the verb purportedly refers to serpents or other reptiles. He retained this translation in AHw, 1571 (pub-lished 1981) and was followed by CDA, 179 (published 1999): “of animal ‘wrap itself around’.” Nevertheless, the proposed etymology of šly��from this Akkadian verb must be unequivocally rejected for the following reasons:

1. Already in 1967, Landsberger corrected his translation of lâ�u from “umspan-nen” to “to keep in check” (see Landsberger [1967], 27–28, n. 80). In the same note he demonstrated that in the �rst two contexts (KAR 386 r. 22 [adduced by Margalit (1980), 90] and KAR 382, 19), which indeed refer to reptiles, the verb is actually al tu / la� tu “to swallow.”

2. The revised meaning “to con�ne / to keep in check (with a bridle), to curb, to control” is already accepted by CAD, L, 113 (published 1973). At the end of the entry in CAD, the two above mentioned contexts referring to reptiles are indeed cited, but only for the purpose of referring the reader to the appropriate entries al tu and la� tu, following Landsberger’s corrected interpretation.

3. The third text in which the verb lâ�u purportedly occurs with reference to snakes is the fragmentary OECT 6, pl. 20; K. 5028. It reads as follows: 1 kal.kal.la. I� [. . .] : dan-dan-nu [. . .] 3 mir �uš.a x [. . .] : šib-bu ez-zi [. . .] 5 rab da.nun.na [. . .] : la-�-i��d[Anunnak��(. . .)] : umun.e.me.èm.an.[. . .] : be-lu šá a-mat-su [. . .] “The almighty [. . .]; The raging viper [. . .]; The restrainer of the Anunnaki [(. . .)]; The lord whose word is [a storm (?) / a �ood (?)].” The extant portion of the text consists of a bilingual series of divine epithets, possibly referring to Ninurta (cf. AHw, 1226, s.v. šibbu I, meaning 2c). Each epithet would appear to be indepen-dent of the others. This is certainly the case with the epithets in lines 5/6 and 7/8. In lines 5/6, the active participle l �i�� corresponds to Sumerian rab. The latter serves as a logogram for Akkadian rappu “(neck) stock,” which occurs in a number of contexts in collocation with the verb lâ�u “to keep in check (with a bridle), etc.” There can thus be no doubt that in this context l �i��means “the keeper in check of,” not “umspannen.” Furthermore, rappu never describes the movement of snakes and is not associated with snakes in textual contexts (see the numerous contexts quoted in CAD, R, 160—as noted above, often in col-location with lâ�u). There is thus no basis to the claim that šibbu ezzi “the raging viper” is semantically connected to the subsequent l �$� d[Anunnaki] “the restrainer of the Anunnaki.”

4. None of the above cited Akkadian dictionaries adduce evidence for the existence of the verb lâ�u in the Š-Stem.


epithet 101 303

etymology is based on Akkadian �al �u “to rule, be in authority” and the cognate Hebrew forms flv “to have/gain power over” and fylv “ruler.”9 In the present study, this proposal is based less on the reptile-like physical nature of Ltn, than on that of the deity he represents, namely, Yammu, who is variously referred to as zbl ym “prince Yammu” (Ep. 51), �adnkm “your lord” (Ep. 7), and �p� nhr “judge (/ ruler) Naharu” (Ep. 105). This etymology is further supported by the fact that Akkadian �al �u and its derivatives, namely, �itlu�u “dominant, preeminent” and �ullu�u “masterful,” are attested as components of divine epithets. See especially Nudimmud �a abb��u � lissunu �ûma “it is Nudimmud who is the ruler of his forefathers.”10

The compound component d �b�t r�a�m “who has seven heads” is often compared with the Biblical Hebrew �ynynt yvar “the heads of dragon(s)” (Ps. 74:13) and ˆtywl yvar “the heads of Leviathan” (Ps. 74:14), where Ugaritic d �b�t r�a�m “with seven heads” elucidates the plural in the two Hebrew expressions.11 As discussed by Watson, ref-erences to seven-headed dragons or serpents also occur in Akkadian literature.12 In particular, an omen text refers to ��ru 7 qaqqad �u (MU� 7 SAG.DU.ME�-�ú) “a seven-headed snake”13 in collocation with refer-ences to ba�mu “a (mythical) ba�mu-snake,” mu�gallu “a (mythical) mu�gallu-snake,” and ��ru 2 qaqqad �u “a two-headed snake.”14 A distinguishing

9 Cf. CML1, 87; KME, 30; MKT, 28; PLM, 79; CML2, 50; MLC, 185; ARTU, 11; Smith, UNP, 111; Dietrich and Loretz, TUAT III/6, 1143; DULAT, 822 (above, n. 2, p. 300–301). Gordon, UT, 490 hesitates between a derivation from the common Semitic root šl� “to be powerful” and the Aramaic root lw/y� “to curse.” The y in šly��would appear to be a rare case of an internal mater lectionis, the vocalization presumably being /šall��+/, or the like, as in the proposed Hebrew and Aramaic (Mandaic) cognates (for Mandaic š�ly��, see the following note). For this and other possible examples, see Sivan, GUL, 15 and Tropper, UG, 53.

10 En. el. I:17 (courtesy Prof. Cohen). [Cf. also Mandaic d�yw�� š�ly��“powerful d�w-demon” (DC 43[R] J, 77).— JNF]

11 See, for example, Dahood (1968a), 206.12 Watson (1977), 274. For depictions of seven-headed serpents in Mesopotamian

art, ANEP, 218, no. 671; Keel (1978), 53–54 (cf. the discussion on pp. 47–56).13 CT 40, 24 (K. 6294), line 4 (cited by Watson, ibid.). Watson incorrectly renders

the logogram MUŠ as bašmu.14 CT 40, 24 (K. 6294), lines 1–3.


304 epithet 101

15 Angim (ed. Cooper), line 138 (cf. CAD, M/2, 278). [References to (mythical) serpents or dragons with seven heads also occur in later Mandaic literature. See, for example, Ginza Smala (ed. Petermann), 84:25–85:3:

p�gr�y y�m��hw h��yp� My body is a rapacious sea,�mh��yp�2�kyl� �mbry� That snatches and devours lambs;t�nyn��hw br� �n��%"�� It is a dragon, son of an evil man,��wb��ry��2�� tl3 That has seven heads;�wb�� tl3�ry��w�� It has seven heads,��sw�wb�l�� lytl3 (But it is one) that has no . . . and mind.

For ��sw, cf. Drower and Macuch (1963) 175, s.v. �asa (2). The parallelism y�m� . . . “(demonic) sea . . .” // t�nyn� . . . +�wb� ry��w�t�� tlh_ “a dragon . . . that has seven heads” corresponds to Heb. �y / �ynynt yvar // ˆtywl yvar (Ps. 74:13–14; cf. Job. 7:12 and Isa 51:9–10) and Ug. ym // . . . // tnn // . . . šly��4��%� r��m (context 1). Note that Mandaic Lywy�tyn / Lywy�t�n “Leviathan” is frequently speci�cally referred to as t�nyn� “dragon” (see Drower and Macuch [1963] 480). Cf. also the reference to t�nyn�� wb�� ry��2�� hw ��ny�� 5��yll3�“it is a dragon with seven heads that no one (can) kill” in an incantation (Drower [1938], 5, line 17; cf. ibid., p. 14).— JNF]

characteristic of the (mythical) mu�ma��u-snake, moreover, is in fact its seven heads: �a k�ma mu�ma��i seba qaqqad �u “(a mace) that has seven heads like a (mythical) mu�ma��u-snake.”15


EPITHET 102

�p� �lm “the eternal �ap�u”Epithet of �p� (2.42)

Contexts

1. KTU2 2.42:76 �ankn . rgmt . l . b�l �p[n] I hereby say to Ba�lu of Mt. �ap�nu,7 l . �p� . �lm . l . ��trt to the eternal �ap�u, to �A�tartu,8 l . �nt . l . kl . �il . �al�y [�lm] to �Anatu, to all the gods of Ala�iya1 [(a request for) the well-being of]9 nmry . mlk . �lm Nimmuriya (Amenophis III), the eternal king.2

Most scholars translate “Eternal Sun,” or the like.3


Context 1: The epithet occurs in an enumeration of gods: b�l �pn // �p� �lm // ��trt // �nt // kl �il �al�y.

Discussion

The epithet �p� �lm “the eternal �ap�u” occurs only once in the Ugaritic corpus and refers to the sun goddess �ap�u. The epithet appears in the greeting formula of a letter within a list of deities.4

1 For the term �al�y “Alašiya (Cyprus)” and its occurrence in this speci�c context, see Virolleaud (1968), 15; Vincentelli (1976), 43; Liverani (1969), 260; Liverani (1979), 1298, 1303; Knapp (1983), 39–40; CS III, 104, n. 125. Based on the expression kl �il �al�y “all the gods of Alašiya,” Lipi�sky (1977), 214–215 takes špš �lm and the other deities listed here as local Alašiyan deities of Semitic origin.

2 The interpretation of nmry mlk �lm is disputed. See the recent discussion by Pardee, CS III, 104, n. 126, who translates the present context as follows (ibid., p. 104): “I do pronounce to Ba�lu-�apuni, to Eternal Sun, to �A�tartu, to �Anatu, to all the gods of Alashi[a] (prayers for) the splendor of (your) eternal kingship.”

3 Virolleaud, PRU V, 15 “au Soleil éternel”; Lipi�ski (1977), 214: “the Eternal Sun-deity”; Knapp (1983): 39 “to the eternal sun”; Cunchillos (1989), 214: “al Sol Eterno”; Pardee (1987), 205, idem, CS III, 104: “Eternal Sun,” and idem, (1999b), 159.

4 Divine epithets are extremly rare in the Ugaritic epistolary genre. Another possible


The term �lm “eternal” otherwise occurs as a component in the Ugaritic divine epithets rp�u mlk �lm “the hero, the eternal king” (Ep. 98), referring to Milku, zbl mlk �llmy “the prince, the eternal king” (Ep. 53), referring to the minor deity Y�pn, and �r �llmn (UE), referring to an unknown deity.5 It also occurs in the present context (line 9) in the royal epithet mlk �lm “the eternel king,” referring to the Egyptian king Nmry (Amenophis III).6

As pointed out by many scholars, this epithet is equivalent to the Phoenician divine epithet �m� �lm “the eternal sun” in KAI 26A iii 19.7 It is also re�ected in the Akkadian royal epithet d�ama� d r�tu “the eternal sun,” which occurs as an epithet of the king of Egypt in the Amarna letter EA 155 (lines 6 and 47).8

example is �um �ilm “the mother of the gods” (Ep. 19), which occurs in KTU2 2.31:46, but the classi�cation of the latter text as a letter is unlikely (see my discussion about the genre of KTU2 2.31 above, n. 2, p. 72).

5 See, in particular, the discussion of rp�u mlk �lm (Ep. 98).6 Cooper (1987), 2–3 and the bibliography cited there; Pardee, CS III, 104, n. 126.

For the equivalent Akkadian royal epithet šarru d rû “eternal king,” see also ER, 70, 297; CAD, D, 116.

7 See Virolleaud (1968), 15; Cross, CMHE, 18, 33; Gevirtz (1973), 177; Avishur (1979), 138; Avigad and Green�eld (1982), 126; Cooper (1987), 3; DNWSI, 860; Krahmalkov (2000), 472–473 and Hawkins (2000), 58.

8 See Moran (1992), 241–242; Cooper (1987), 2–3.

306 epithet 102


EPITHET 103

�p� rbt “�ap�u the lady” Epithet of �p� (1.23)

Contexts

1. KTU2 1.23:5454 ��u . �db . l �p� . rbt . Raise an offering for �ap�u the lady,w l kbkbm . knm And for the �xed stars!1

There is a near scholarly consensus that the epithet is to be rendered “the lady �ap�u,” or the like, similar to the above translation.2


Context 1: �p� rbt // kbkbm knm.

1 De Moor, ARTU, 126 renders knm as “lasting works” (paralleling a putative rbt “great works”) and Aistleitner, MKT, 61 proposes “‘Festgesetztes’ (Opfer).” Wyatt, RTU, 333 translates “who have been begotten” (see ibid., n. 51). Many scholars, however, translate kbkbm knm as “�xed stars,” or the like. See CML1, 123; CML2, 126; MLC, 445; Dietrich and Loretz, TUAT II/3, 355; Lewis, UNP, 212; Pardee, CS I, 281. Prof. Cohen has suggested parallel evidence from Akkadian which provides an important precedent supporting the latter interpretation. According to En�ma Eliš, VII, 130, Marduk �xes the (east-west) course in the heavens (ša kakkab ni šam mi alkassunu lik�nma “as for the stars of heaven, let him �x their course”), the verb lik�n etymologically equivalent to Ugaritic knm. Cf. Horowitz (1998), 153: “With the exception of the �ve planets, all ‘stars’ maintain �xed east-west courses in the heavens, and each star maintains a �xed position vis-à-vis the other stars. Thus the entire pattern of stars in the sky seems to rotate from east to west over the course of each night, and individual stars are found in an almost identical position in the sky at annual intervals.”

2 Ginsberg (1935), 69: “Špš, the Great”; CML1, 123: “dame Shapash”; KME, 83: “Schpsch, die Fürstin”; MKT, 61: “der Špš, der Herrin”; TO I, 376: “la dame Shapash”; PLM, 63: “Lady Shapash”; CML2, 126: “lady Shapash”; MLC, 445: “la Gran Dama Šapšu”; Dietrich and Loretz, TUAT II/3, 355: “zur Herrin Sonne”; Lewis, UNP, 212: “the Lady Sun”; Pardee, CS I, 281: “great Šapšu”; RTU, 333: “Shapsh, the Great Lady.” DULAT, 731–732: “the (Great) Lady DN.” De Moor, ARTU, 126 exceptionally renders lšpš rbt as “great works for Shapshu.”


Discussion

The epithet �p� rbt “�ap�u the lady” occurs once in the Ugaritic corpus and refers to the sun goddess �ap�u. It parallels a reference to a group of astral dieties, viz., kbkbm knm “the �xed stars.”3 The same components occur in the opposite order in the epithet rbt �p� “the lady �ap�u” (Ep. 95), likewise referring to �ap�u. For the component rbt “(great) lady,” best attested in epithets of �A�iratu, the principle consort of �Ilu, the king of the gods, see the discussion of rbt �a�rt ym (Ep. 94). The use of this component with reference to �ap�u suggests that she was con-sidered more important than her relatively minor role in the Ugaritic mythological texts would lead one to believe.4

3 See above, n. 1, p. 307.4 For a detailed discussion of various functions of Šapšu, see Wiggins (1996).

308 epithet 103


EPITHET 104

tnn �i�tm lh “the dragon of the two �ames” Epithet of ym (1.3)

Contexts

1. KTU2 1.3:III:401

l m��t . mdd 39 �il ym . I indeed smote the beloved of �Ilu, Yammul klt . nhr .�il . rbm I indeed annihilated Naharu, the god of the immense (waters),40 l �i�tbm . tnn .�i�tm . lh I indeed captured the dragon of the two �ames,41 m��t . b�n . �qltn I smote the twisting (/ twisted) serpent,42 �ly� . d . �b�t . r�a�m The dominant one who has seven heads,43 m��t . mdd �ilm . �ar� I smote the beloved of �Ilu, �Ar�,44 �mt . �gl . �il . �tk I destroyed the calf of �Ilu, �tk,45 m��t . k{.}lbt . �ilm .�i�t I smote the bitch of �Ilu, �I�tu (Fire),46 klt . bt . �il . bb . I annihilated the daughter of �Ilu, �bb (Flame).

There is no consensus as to the translation of the locution, which is usually not considered an epithet.2



�b�t r�a�m // mdd �ilm �ar� // �gl �il �tk // klbt �ilm �i�t // bt �il bb.

1 For additional philological notes to this text, see the discussions of the parallel epithets: mdd �il ym (Ep. 69); nhr �il rbm (Ep. 80); b�n �qltn (Ep. 43); šly� d šb�t r�ašm (Ep. 101); mdd �ilm �arš (Ep. 70); �gl �il �tk (Ep. 86); klbt �ilm �išt (Ep. 64); bt �il bb (Ep. 36).

2 Ginsberg, ANET, 137: “the Dragon”; CML1, 87: “the dragon, muzzled him”; KME, 30: “den Tannin, ich knebele ihn”; MKT, 27–28: “den Tnn . . . Einen P�ock [in sein Maul] geten”; TO I, 168: “le Dragon, je l’envelopperai”; PLM, 79: “Tannin full well”; CML2, 50: “the dragon . . . vanquished”; MLC, 185: “Tunnanu, cerré su boca”; AD, 102: “Tannin, ho serrato la sua bocca”; ARTU, 11: “Tunnanu? Did I not stop his mouth”; Smith, UNP, 111: “Tunnan and destroyed (?) him”; Pardee, CS I, 252: “the dragon’s jaws, have destroyed it”; Dietrich and Loretz, TUAT III/6, 1142: “Tunnan . . . habe ich <nicht> . . . ihm/r geöffnet”; RTU, 79: “the dragon, I overpowered him”; DULAT, 852: “DN, I closed (his) mouth.”


Discussion

The epithet tnn �i�tm lh “the dragon of the two �ames” occurs once in the Ugaritic corpus and refers to Yammu, god of the sea. The expres-sion is classi�ed here as an epithet because it occurs in parallelism with a number of other expressions, all of which are clearly epithets (see Parallels to the Epithet, above). The component tnn “(sea-)dragon” is often interpreted as a proper name.3 The component lh “(belonging) to him” is a prepositional phrase. Although uncommon, phrases of this sort otherwise occur in the epithets treated in the present study, albeit not with the preposition l “to.”4 Semantically, the component �i�tm lh “of the two �ames (lit. he has two �ames)” parallels components beginning with the possessive pronoun d such as d �b�t r�a�m “of seven heads” in the parallel epithet �ly� d �b�t r�a�m “the dominant one who has seven heads” (Ep. 101) and d p�id “of mercy” in l�pn �il d p�id “the sagacious one, the god of mercy” (Ep. 66) and �r �il d p�id “the bull, the god of mercy” (Ep. 111).

The related sea monster Leviathan is similarly depicted belching forth �ames in Job 41:11–13: wvpn . . . wflmty va ydwdyk wklhy �ydypl wypm axy wypm bhlw fhlt �yljg “Firebrands stream from his mouth; �ery sparks escape . . . His breath ignites coals; �ames blaze from his mouth.” The motif of monstrous creatures representing the chaotic sea and belching forth �ames is also found in Mesopotamian art.5

3 For Ugaritic tnn “(sea-)dragon” and its Biblical Hebrew cognate ˆynt “(sea-) dragon; snake,” see Heider (1999), 834–836; Cohen (1991); Cooper (1981), 424–428.

4 Cf. �il y�b b��trt “the god who sits (enthroned) in �A�tartu” (Ep. 10); �il �p�� b hdr�y “the god who judges (/ rules) in Hidra�yu” (Ep. 13); �in d �lnh “without equal (lit. there is none above him)” (Ep. 24); n�mt bn �a�t b�l “the loveliest among the sisters of Ba�lu” (Ep. 84).

5 See Keel (1978), pp. 50–51, �g. 44–45 (citing Job. 41:11). In the case of �g. 44, the �ame appears to be double, whereas in �g. 45 it appears to be triple-pronged. For depictions of monstrous serpents or dragons from Mesopotamia and Anatolia, see Keel, ibid., pp. 52–53, �g. 47–52. According to Keel, some have �ames shooting from their backs (�g. 50–51). The dragons in �g. 48–49 extend their tongues, which are probably �re.

310 epithet 104


EPITHET 105

�p� nhr “judge (/ ruler) Naharu” Epithet of ym (1.2)

Contexts

1. KTU2 1.2:I:76 b r�i�k . �aymr[ Upon your head �Aymr [. . .],] �p� . nhr . [. . .] judge (/ ruler) Naharu. 1

2. KTU2 1.2:I:17 (= 1.2:I:34)tm . ym . b�lkm . The message of Yammu, your master,�adnkm . �p [ . nhr] Of your lord, judge (/ ruler) [Naharu].

3. KTU2 1.2:I:22hlm 22 �ilm . tphhm . Behold, the gods see them,tphn . ml�ak . ym . They see the messengers of Yammu, t�dt . �p�[ . nhr] The embassy of judge (/ ruler) [Naharu]

4. KTU2 1.2:I:26�ad 26 �ilm . t�ny As one must the gods answer,lt . ml�ak . ym . The letter (lit. tablets) of the messengers of Yammu,td�t . �p� . nh<r> The embassy of judge (/ ruler) Naha<ru>.

5. KTU2 1.2:I:28w �ank . �ny . ml�ak . ym . And I (myself ) will answer2 the messengers of Yammu,td�t . �p� . nhr The embassy of judge (/ ruler) Naharu.

1 See the reconstruction and discussion of this context by Smith, UBC I, 265, 269, 277–278 and Wyatt, RTU, 56.

2 For *�ank �a�ny > �ank �ny, see Tsumura (1991), 428–431 and cf. GUL, 33; UG, 157; and above, n. 1, p. 94.


312 epithet 105

6. KTU2 1.2:I:3030 �a�r . tm�yn . ml�ak . ym . Afterwards, the messengers of Yammu arrive, td�t . �p� . nhr The embassy of judge (/ ruler) Naharu.

7. KTU2 1.2:I:41�ik . m�[�t] 41 [ xx . Why did you smi[te3 the messengers of Yammu],t�]dt . �p� . nhr [The emb]assy of judge (/ ruler) Naharu?4

8. KTU2 1.2:I:4444 [xxxxxx]dm . ml�ak . ym . [. . .] . . . the messengers of Yammu,t�dt . �p� . nh[r xxxxxxx] The embassy of judge (/ ruler) Naha[ru . . .]

9. KTU2 1.2:I:45–46�an . rgmt . l ym . b�lkm . I said to Yammu, your master,�ad[nkm . �p ] 46 [nhr (To) [your l]ord, [ judge (/ ruler) Naharu].5

10. KTU2 1.2:III:7bn [.] bht . ym Build Yammu’s house,[. rm]m . hkl . �p� . n[hr ] [Ere]ct the palace of [ judge (/ ruler)] Naharu!

11. KTU2 1.2:III:9xx t]bn . bht zbl ym [. . . you] will build a house for prince Yammu,9 [t(?)rm]m . hk[l . l �p ] . nhr [You will ere]ct6 a palace [for judge (/ ruler)] Naharu.

3 KTU2 and others (e.g., Smith, UBC I, 260; idem, UNP, 101; del Olmo Lete, MLC, 172) incorrectly restore m�[�t], which, however, could only be a 3. f.s. qatala form. Similarly, CML2, 42. For the correct restoration m�[�t], as the required 2 m.s. qatala form, see Tropper, UG, 105–106. The shift �� > št in this verb, which parallels the well known Akkadian shift �� > št (> lt), was �rst demonstrated by Held (1959), 172–173. As in Akkadian, the shift takes place only when the /�/� is in direct contact with the /t/; one thus also �nds the 1 c. qatala form m��t /ma�aštu/ < */ma�a�tu/) (KTU2 1.3:III:38, 41, 43, 45), but the 3 f.s. qatala form can only be m��t /ma�a�at/ (KTU2 1.19:IV:58). See Tropper, ibid., 105 (I would like to particularly thank Professor Cohen for clarifying this grammatical distinction).

4 For this reconstruction, see, for example, MLC, 172; Smith, UBC I, 260, 268, 274; RTU, 62, n. 117.

5 The reconstruction is based on context 2.6 The reconstruction follows CTA, 10 and Smith, UBC I, 211. Cf. KTU2, 8, n. 8

and the translation by Pardee, CS I, 247.


epithet 105 313

12. KTU2 1.2:III:16 (= 1.2:III:22)7

l pn . zbl . ym Before prince Yammu,l pn [. �]p� [.] nhr Before judge (/ ruler) Naharu.

13. KTU2 1.2:III:21b [bt] 21[zbl . ]ym . In [the house of prince] Yammu,b hkl . �p� . nh[r] In the palace of judge (/ ruler) Naharu.

14. KTU2 1.2:III:238

] zbl . ym . Prince Yammu [speaks],y�[�b ]�p� . nhr Judge (/ ruler) Naharu re[plies].

15. KTU2 1.2:IV:15 (= 1.2:IV:16–17)9

hlm . ktp . zbl . ym Strike the shoulder of prince Yammu,bn ydm 15[�p]� nhr . The back (lit. between the hands) of [ jud]ge (/ ruler) Naharu!

16. KTU2 1.2:IV:22 (= IV:25)10

hlm . qdq22d . zbl ym . Strike the head of prince Yammu,bn .�nm . �p� . nhr . The forehead (lit. between the eyes) of judge (/ ruler) Naharu!

17. KTU2 1.2:IV:2727yq� b�l . w y�t . ym . Ba�lu does . . . to Yammu,11

ykly . �p� . nhr He �nishes off judge (/ ruler) Naharu.

18. KTU2 1.2:IV:30k �byn . zb[l . ym . For prince [Yammu] is our captive,k] �byn . �p� . nhr [For] judge (/ ruler) Naharu is our captive!

Similar to the above translation, most scholars render this epithet as “judge Naharu / River,” or the like.12

7 Now entirely reconstructed, but partially preserved in CTA (see KTU2, p. 9, n. 2).

8 The reconstruction is based on the translation by Pardee, CS I, 248. 9 The two parallel contexts differ only with respect to the form of the verb hlm

(imperative vs. yqtl ).10 The two parallel contexts differ only with respect to the form of the verb hlm

(imperative vs. yqtl ).11 Both verbs in this stich are problematic. See the survey of the various proposals

by Smith, UBC I, 351–354 and, recently, DULAT, 721.12 Ginsberg, ANET, 130: “Judge Nahar”; CML1, 79: “judge Nahar”; KME, 21: “der

»Richter des Stromes«”; MKT, 48: “Flutenbeherrscher”; TO I, 127: “Judge Nahar”; PLM, 69: “Judge River”; CML2, 40: “judge Nahar”; MLC, 169: “Juez Naharu”; AD,


314 epithet 105


Contexts 2–10, 17: ym // �p� nhr.

Contexts 11–16, 18: zbl ym // �p� nhr.

Discussion

The epithet �p� nhr “judge (/ ruler) Naharu” occurs twenty-two times in the Ugaritic corpus and refers to Yammu, god of the sea. There is a scholarly consensus that �p� is cognate with Hebrew fpv “judge.” The fact that Naharu is an alternate name of the god of the sea, Yammu, is clearly indicated by its occurrence only in KTU2 1.2, the main Ugaritic source for the myth relating the struggle between Ba�lu and Yammu, consistently in parallel with either the divine name ym “Yammu” or the epithet zbl ym “the prince Yammu.”13 The epithet surely re�ects the Mesopotamian legal institution of the river ordeal, where the river god (written dÍD or dÍD.LÚ.RU.GÚ)14 was believed to judge the accused.15 Cf. especially the Sumerian divine epithet di-ku5 kalam-ma-ke4 “(dÍD.LÚ.RU.GÚ) judge of the land.”16 In Mesopotamian religion, the river god dÍD is distinct from the feminine goddess Ti�mat, the primeval sea monster. Albright thus suggested that in Ugarit, Yammu and Naharu

82: “Guidice Nahar”; ARTU, 30: “Judge Naharu”; Smith, UNP, 98: “Judge River”; Dietrich and Loretz, TUAT III/6, 1118: “der Richter Fluß.” �p��is sometimes rendered as “ruler”; Pardee, CS I, 245: “Ruler Naharu”; RTU, 56: “Ruler Nahar.” DULAT, 926: “Judge DN.”

13 The sole context where it could possibly not be paralleled by ym or zbl ym is fragmentary (context 1). See also the discussion of nhr �il rbm (Ep. 80), above.

14 For the writing of the name of the river god Id, see CAD, I/J, 8.15 Cf. Albright, (1936), 19–20, who related this epithet to the Mesopotamian

underworld river ubur, at the bank of which the dead were judged, and its earthly manifestation in the Mesopotamian legal institution of the river ordeal. See further Tsevat (1954), 47–48 and cf. Roberts (1972), 46 and n. 379 (p. 109).

16ABRT I 20, 24. For Akk. dayy nu “judge” and � pi�u “judge” with reference to other deities, see the discussion of �p�n (Ep. 106). For Heb. fpv “judge” and ˆyd “judge” with reference to YHWH, see, for example, Judg. 11:27; 1Sam. 24:16; Isa. 33:22; Ps. 9:5; 50:6; 68:6; 75:8. Note the correspondence between Sumero-Akkadian di-ku5 ka-lam-ma-gé : dayy n m ti “judge of the land” (cited above) and Hebrew �rah lk fpv “judge of all the world” (Gen. 18:25) and �rah fpv “judge of the world” (Ps. 94:2).


epithet 105 315

were likewise originally distinct water monsters who were later combined because of their similar characteristics.17

Derivatives of the root �p� are also attested in texts from Ugarit as a component in personal names.18

17 Albright (1936), 19–20.18 PTU, 199–200. Cf. Fowler (1988), 107–108, 295, 363.


EPITHET 106

�p�n “our judge (/ ruler)”Epithet of b�l (1.3; 1.4)

Contexts

1. KTU2 1.3:V:3232 mlkn . �al�iyn . b�l . Our king, Ba�lu the mighty one,�p�n 33 �in . d �lnh Our judge (/ ruler), the one without equal.

2. KTU2 1.4:IV:44mlkn . �al�iy[n . ]b�l Our king, Ba�lu the mighty one,44 �p�n . w �in . d �lnh Our judge (/ ruler) and the one without equal.

Similar to the above translation, almost all scholars render the epithet as either “our judge” or “our ruler,” or the like.1


Contexts 1, 2: mlkn // �p�n.

Discussion

The epithet �p�n “our judge (/ ruler)” occurs twice in the Ugaritic cor-pus and refers to Ba�lu, god of the storm and agricultural fertility. The

1 Ginsberg, ANET, 138: “our ruler”; CML1, 91: “our judge”; KME, 34: “unser Richter”; MKT, 31: “unser Fürst”; TO I, 176: “notre juge”; PLM, 83: “our ruler”; CML2, 54: “our judge”; MLC, 191: “nuestro juez”; AD, 106: “nostro sire”; ARTU, 17: “our judge”; Smith, UNP, 117: “our ruler”; Pardee, CS I, 255: “our ruler”; Dietrich and Loretz, TUAT III/6, 1149: “unser Richter”; RTU, 87: “our ruler”; DULAT, 926: “our judge.” In both contexts, scholars almost unanimously take �p�n “our judge (/ ruler),” as well as �in d�lnh “without equal” and mlkn “our king,” as predicate epithets. Cf., e.g., Ginsberg, ANET, 138: “Our king’s Puissant Baal, Our ruler, second to none”; Smith, UNP, 117: “Our king is Mightiest Baal, Our Ruler, with none above him”; Pardee, CS I, 254–255: “(Now,) our king is Mighty Ba�lu, (he is) our ruler and there is none above him.” For the present translation, cf. above, n. 2, p. 84.


component �p� also occurs with reference to Yammu in the epithet �p� nhr “judge (/ruler) Naharu” (Ep. 105), but the addition in the present epithet of a pronominal suf�x referring to the totality of the gods and the use of the epithet in collocation with �in d �lnh “without equal” (Ep. 24) re�ect Ba�lu’s superior status within the Ugaritic pantheon. The parallelism with mlkn “our king” indicates that �p�n “our judge” here has royal connotations and could here be translated “our ruler.” Perhaps the semantic connection between these two meanings was based on the assumption that the (divine) king was responsible for justice in his realm. The same usage of the cognate term fpwç “judge” occurs in Biblical Hebrew. Cf., especially, Isa. 33:22: awh wnklm òh wnqqjm òh wnfpv òh yk wn[yvwy “For YHWH shall be our ruler, YHWH shall be our sovereign, YHWH shall be our king: He shall deliver us.”2 The Akkadian cog-nate term � pi�um “judge” occurs at Mari as a component in epithets of �ama� (� pi� il� u aw�l�tim “judge of the gods and of mankind”) and Enlil (� pi� il� “judge of the gods”), precisely with reference to the role of these deities vis à vis the other gods (and mankind).3 The Akkadian semantic equivalent dayy nu “judge,” which is the usual term for “judge” in Akkadian, is also well attested in Mesopotamia as an epithet of various gods and also as a divine name.4 Arabic akamun “Judge” and dayy nun “Judge” similarly occur as epithets of All�h.5

Derivatives of the root �p� are also attested in texts from Ugarit as a component in personal names.6

2 See RSP I, 267–268; Avishur (1984), 543–544; Pardee, CS I, 255, note dd. In the biblical text, however, the 1 pl. pronominal suf�x refers to humans, not the other gods.

3 Syria 32 12 i 3 and 17 v 13, respectively (cf. CAD, Š/1, 459). Note that Akkadian � pi�u usually has the meaning “district governor, high administrative of�cial.” See CAD, Š/1, 459.

4 For numerous examples, see AG, 79–82 and CAD, D, 32–33. Cf. the discussion of �p��nhr (Ep. 105).


6 PTU, 199–200. Cf. Fowler (1988), 107–108, 295, 363.

epithet 106 317


EPITHET 107

�r “the bull” Epithet of �il (1.4)

Contexts

1. KTU2 1.4:IV:39hm . yd . �il mlk 39 y�ssk . Or does the affection of �Ilu the king reawaken you(r passion),�ahbt. �r. t�rrk The love of the bull arouse you?

Similar to the above translation, almost all scholars render the epithet as “(the) Bull,” or the like.1


Context 1: �il mlk // �r.

Discussion

The epithet �r “the bull” occurs once in the Ugaritic corpus and refers to �Ilu, head of the pantheon and father of mankind and the gods. �r “bull” also occurs as a component in a number of Ugaritic divine epithets,2 all of which refer solely to �Ilu.3 As has been pointed out by many scholars, in the ancient Near East in general and in Ugarit in

1 Ginsberg, ANET, 133: “Bull”; CML1, 97: “the bull”; KME, 45: “des Stiers”; MKT, 40: “des Stiers”; TO I, 205: “du Taureau”; CML2, 60: “the bull”; MLC, 200: “del Toro”; AD, 113: “il Toro”; ARTU, 53: “the Bull”; Smith, UNP, 128: “the Bull”; Pardee, CS I, 259: “the Bull”; Dietrich and Loretz, TUAT III/6, 1159: “des Stiers”; RTU, 100: “Bull”; DULAT, 930: “Bull.” Gordon, PLM, 94, exceptionally treats �r as a PN: “Thor.”

2 See Component CXXVIII.3 See Dussaud (1932), 252; Brown (1979), 168; Delcor (1990), 172; Herrmann

(1999b), 275.


particular the bull served as a symbol of both fertility and strength, both of which are appropriate in the present context.4

4 For the symbolism of the bull, see Miller (1967), 418–419; idem (1973), 54–57; Mullen (1980), 29–30. Cf. also EUT, 35–42; LC, 158–159; Margalit (1981), 140; Curtis (1990). [In Akkadian, the rare cognate, š�ru “bull,” similarly occurs in the divine epithet š�r šam �i “bull of heaven” (CT 15 4 ii 3), referring to Adad, and as a component in theophoric personal names of the form š�r-DN (“DN-is-a-bull”), for which see Gelb (1957), 261. The more usual Akkadian correspondent, however, is r�mu “wild bull,” which is well attested as a divine epithet, both independently and as a component in theophoric personal names (for numerous examples, see CAD, R, 361–362, meaning d). In Egyptian, the interdialectal equivalent k3 “bull” is likewise well attested as a divine (and royal) epithet (see the many references cited by Wb V, 95:4–17;96:1–2,6).—JNF]

epithet 107 319


EPITHET 108

�r �abh “the bull, his father” Epithet of �il (1.14)

Contexts

1. KTU2 1.14:I:411

mlk [.] �r �abh 42 y�ar� . Does he (Kirta) desire the kingship of the bull, his father,hm. drk[t] 43 k �ab . �adm Or the authority of the father of mankind?

Similar to the above translation, almost all scholars render the epithet as “(the) Bull, his father,” or the like.2


Context 1: �r �abh // �ab �adm.

Discussion

The epithet �r �abh “the bull, his father” occurs once in the Ugaritic corpus and refers to �Ilu, head of the pantheon and father of mankind and the gods. The epithet is closely related to �r �aby (/-k/-h) �il “the bull,

1 Greenstein, UNP, 13 exceptionally reads the �rst stich as mlk k �abh / y�arš “Is it kingship like his Father he wants?” He claims that “CTA reads [.�]r, and CAT claims to see traces of �6�5.%�+%/�6.-'-,"�6.�"%)%��#�'.�'�'.%�6�'�'()%��(#�7��+!�'.�'�'.%"%�(#�+-�'"�&%�-* ��%''%"�6"%&%!(+,�('” (ibid., 42, n. 11). The present author’s examination of the new photograph (see Greenstein [1998], 107 and p. 116, �g. 1), however, led her to retain the reading of KTU2.

2 Ginsberg, ANET, 143: “Bull his father”; KME, 86: “des Stieres, seines Vaters”; MKT, 89: “des Stieres, seines Vaters”; TO I, 510: “[Tau]reau, son père”; CML2, 83: “the bull his father”; MLC, 291: “el Toro, su padre”; AD, 159: “del Toro, suo padre”; ARTU, 193: “the Bull, his Father”; Pardee, CS I, 334: “the Bull, his father”; Dietrich and Loretz, TUAT III/6, 1219: “des Stieres, seines Vaters”; RTU, 184: “Bull, his father.” DULAT, 930: “the Bull his father.” Gordon, PLM, 38, exceptionally treats �r as a PN: “[Tho]r, his father.”


my (/your/his) father, �Ilu” (Ep. 109). For the component �r “bull,” see the discussion of �r “the bull” (Ep. 107). For the component �ab “father,” see the discussion of �ab / �abn “father” / “our father” (Ep. 1).

epithet 108 321


EPITHET 109

�r �aby (/-k/-h) �il“the bull, my (/your/his/her) father, �Ilu”

Epithet of �il (1.2; 1.14; 1.92)

Contexts

1. KTU2 1.2:I:161

w rgm . l �r .�ab[ .�il . And say to the bull, [my] father, [�Ilu]!�ny . l p�r] 17 m�d [Tell the] assembled [council]!

2. KTU2 1.2:I:33rgm. l �r .�abh . �il They say to the bull, his father, �Ilu.

3. KTU2 1.2:I:3636 [w y�]n . �r .�abh .�il [And] the bull, his father, �Ilu, res[ponded].

4. KTU2 1.14:II:66 w[ y�]b . �r .�abh .�il And the bull, his father, �Ilu, re[plied].

5. KTU2 1.14:II:23–24 (= 1.14:IV:6)��a . ydk 23 �mm . Raise your hands to the heavens!db� . l �r 24 �abk .�il Sacri�ce to the bull, your father, �Ilu!

1 KTU2 reads ��6�ab[.�il]. Herdner, CTA, 7, suggests two possible reconstructions, ��6[�aby.�il] or ��6[�abn.�il]. The present author opts for the �rst possibility. Cf. CML2, 41; MLC, 170. The same reconstruction is re�ected in the translations of many scholars; e.g., ARTU, 31; Caquot, TO I, 129; Pardee, CS I, 246. KTU2 reads ��6�ab[.�il]. KTU2’s reading (reconstruction) contradicts all other occurrences of this epithet, since the component �ab always occurs with a pronominal suf�x. The same holds true for the related epithets ��6�abh “the bull, his father” (Ep. 108) and �� il �aby/k/h/n “the bull, �Ilu, my/your/his/her/our father” (Ep. 110) as well. Wyatt, RTU, 59 translates “Bull [your] father [El],” apparently based on a reconstruction *��6�ab[km.�il]. His interpreta-tion ignores the subsequent usage of the epithet in KTU2 1.2, where the pronoun clearly refers to Yammu, not to his messengers, and is probably too long for the lacuna (see UBC I, pl. 39). Smith, UBC I, 260, 265 proposes l��6�a[by.] “Bull [(?) my] father,” but suggests that the text is possibly to be emended to ��6<.�il>�a[by] (ibid., 262) [see also Smith, UNP, 98]. Such an emendation would be gratuitous in light of the other attestations of the present epithet and the fact that the lacuna seems long enough to permit the reconstruction proposed above.


6. KTU2 1.92:1515 �r �abh �il . t�rm [w t]�l�[m] She gave the bull, her father, �Ilu to dine [and to e]at.2

Similar to the above translation, almost all scholars translate the epithet as “(the) Bull, my (/your/his/her) father, �Ilu,” or the like.3


Context 1: �r �ab[y �il] // [p�r] m�d.

Discussion

The epithet �r �aby(/-k/-h) �il “the bull, my (/your/his/her) father, �Ilu” occurs seven times in the Ugaritic corpus and refers to �Ilu, head of the Ugaritic pantheon and father of mankind and the gods. The epithet closely resembles �r �il �aby (/-k/-h/-n) “the bull, �Ilu, my (/your/his/her/our) father” (Ep. 110). In contexts 1-3, 6, the pronominal suf�x refers to gods (Yammu, �A�tartu), which exempli�es �Ilu’s role as father of the gods. The use of the same epithet in contexts 4–5 with reference to a (royal) human (Kirta) may similarly exemplify �Ilu’s role as father of mankind, but more likely expresses an especially close connection of the royal with the divine, as in KTU2 1.15:II:25–28, where Kirta’s infant son is said to be suckled by goddesses. For the component �ab “father,” which otherwise occurs as an independent epithet, see further the discussion of �ab / �abn “father” / “our father” (Ep. 1). For the component �r “bull,” which otherwise occurs as an independent epithet, see the discussion of �r “the bull” (Ep. 107).

2 The translation follows Dijkstra (1994), 117 and is based on the parallel llm // l�rm (KTU2 1.16:VI:11–12). Contrast TO II, 34; de Moor (1986), 226.

3 Ginsberg, ANET, 130: “Bull his father El”; KME, 23: “der Stier, seinem Vater Il”; MKT, 90: “der Stier, sein Vater, El”; TO I, 125: “le Taureau El son père”; CML2, 38: “the bull El his father”; MLC, 168: “el Toro Ilu, su padre”; AD, 85: “al Toro El, suo padre”; ARTU, 33: “the Bull Ilu, his father”; Greenstein, UNP, 14: “Bull his Father, El”; Smith, UNP, 100: “Bull his Father”; Pardee, CS I, 246: “the Bull, his father �Ilu”; Dietrich and Loretz, TUAT III/6, 1123: “der Stier, sein Vater El” (in KTU2 1.2:I:33 [p. 1123] the translation of �� (#�-7(''%!); RTU, 61: “Bull his father, El.” DULAT, 3: “the bull DN, his / your / my father.” Gordon, PLM, 71, exceptionally treats ��#��89: “Thor, his father, El.”

epithet 109 323


EPITHET 110

�r �il �aby (/-k/-h/-n) “the bull, �Ilu, my (/your/his/her/our) father”

Epithet of �il (1.1; 1.2; 1.3; 1.4; 1.6; 1.17)

Contexts

1. KTU2 1.1:III:261

26 �r .�il . �ab[h ] The bull, Ilu, [his] father.

2. KTU2 1.2:III:1616 [xx y�]�ir . �r . �il . �abk May the bull, �Ilu, your father [. . . take ven]geance (?).

3. KTU2 1.2:III:17 (= 1.6:VI:26–27)17 [�ik .�a]l . y�m�k . �r . [�i]l . �abk [How in]deed will the bull, �Ilu, your father hear you.

4. KTU2 1.2:III:19[l y]q by . �r .�il .�aby . . . against me the bull, �Ilu, my father.

5. KTU2 1.3:IV:5454 y�b ly . �r . �il[ . �aby ] The bull, �Ilu, [my father] will answer me,55 y�b . ly . w lh . [�a�b] He will answer me and [I will answer] him.

6. KTU2 1.3:V:1010 qlh . y�m� . �r . [�il] . �abh The bull, �Ilu, her father hears her voice.

7. KTU2 1.3:V:35 (= 1.4:I:4–5; 1.4:IV:47)35 �any . l y� . �r. �il. �abh Sadly he verily cries out (to) the bull, �Ilu, his father,�il 36 mlk . d yknnh (To) �Ilu, the king who brought him into being.

1 Smith, UNP, 92 reads ��6�il[.�abh].


8. KTU2 1.4:IV:11 �r[�il .�abn . . . the bull, [�Ilu, our father] . . .

9. KTU2 1.6:IV:10 (= 1.1:II:18 [reconstructed]; 1.1:III:5 [reconstructed])10 tm . �r . �il . �abk The message of the bull �Ilu, your father,11 hwt . l�pn . tkk The word of the sagacious one, your sire.

10. KTU2 1.17:I:2323 l tbrknn . l �r . �il . �aby May you bless him, O bull, �Ilu, my father!24 tmrnn . l bny . bnwt May you make him prosper, O creator of creatures!2

Similar to the above translation, almost all scholars translate the epithet as “(the) Bull, �Ilu, my (/your/his/her/our) father,” or the like.3


Context 7: �r �il �abh // �il mlk d yknnh.

Context 9: [�r �il �abk] // [l]�pn tkk.

Context 10: �r �il �aby // bny bnwt.

In seven of the �fteen occurrences, the epithet occurs in the �rst stich of a bicolon and parallels another epithet referring to �Ilu; in the remain-ing occurrences the epithet occurs without a parallel.

2 The translation “may you make him prosper” is based on the well attested paral-lelism with the verb brk “to bless.” The etymology is uncertain; see recently DULAT, 577–578 and the bibliography cited therein.

3 Ginsberg, ANET, 129: “thy father Bull El”; KME, 19: “der Stier-Gott, dein Vater”; MKT, 47: “der Stier, El, dein Vater”; TO I, 125: “le Taureau El son père”; CML2, 38: “the bull El his father”; MLC, 168: “el Toro Ilu, su padre”; AD, 81: “il Toro El, tuo padre”; ARTU, 37: “the Bull Ilu, his father”; Smith, UNP, 97: “Bull El his Father”; Parker, UNP, 52: “Bull, El my father”; Pardee, CS I, 248: “the Bull, his father �Ilu”; Dietrich and Loretz, TUAT III/6, 1111: “der Stier El, sein Vater”; RTU, 55: “Bull El his father.” DULAT, 3: “the bull DN, his / your / my father.” Gordon, PLM, 68, exceptionally treats ��il as a compound PN: “Thor-El, thy father.”

epithet 110 325


Discussion

The epithet �r �il �aby (/-k/-h/-n) “the bull, �Ilu, my (/your/his/her/our) father” occurs �fteen times in the Ugaritic corpus and refers to �Ilu, head of the Ugaritic pantheon and father of mankind and the gods. The epithet closely resembles �r �aby(/-k/-h) �il “the bull, my (/your/his/her) father, �Ilu” (Ep. 109), discussed above. For the component �ab “father,” which otherwise occurs as an independent epithet, see the discussion of �ab / �abn “father” / “our father” (Ep. 1). For the component �r “bull,” which otherwise occurs as an independent epithet, see the discussion of �r “the bull” (Ep. 107).

326 epithet 110


EPITHET 111

�r �il d p�id “the bull, the god of mercy”Epithet of �il (1.4)

Contexts

1. KTU2 1.4:II:1010 t�pp . �r . �il . d p�id She propitiates1 the bull, the god of mercy,11 t��y . bny . bnwt She entreats2 the creator of creatures.

2. KTU2 1.4:III:31mgntm 31 �r. �il . d p�id . Have you done homag to the bull, the god of mercy,hm . ��tm 32 bny . bnwt Have you entreated the creator of creatures?

Almost all scholars render the epithet as either “the bull, the benevolent god” (or the like, similar to the above translation), or “the bull �Ilu, the benevolent” (or the like).3


Contexts 1, 2: �r �il d p�id // bny bnwt.

Discussion

The epithet �r �il d p�id “the bull, the god of mercy” occurs twice in the Ugaritic corpus and refers to �Ilu, head of the Ugaritic pantheon and

1 See above, n. 1, p. 98.2 See above, n. 2, p. 98.3 Ginsberg, ANET, 132: “Bull El Benign”; CML1, 93: “the bull kindly El”; KME,

40: “dem Stier-Gott, dem Mitleidigen”; MKT, 38: “den Stier, El, den Gemütvollen”; TO I, 198: “le Taureau El au grand coeur”; PLM, 90: “Thor, God of Mercy”; CML2, 56: “the bull, kindly god”; MLC, 195: “el Toro Ilu, el Bondadoso”; AD, 109: “il Toro El, il Misericordioso”; ARTU, 47: “the Bull Ilu, the good-natured”; Smith, UNP, 122: “Bull El the Bene�cent”; Pardee, CS I, 257: “the Bull, the kindly god”; Dietrich and Loretz, TUAT III/6, 1153: “den Stier El, den Gütigen”; RTU, 94: “Bull, god of mercy”; DULAT, 930: “the Bull DN, the Benevolent.”


father of mankind and the gods. For the component �r “bull,” which otherwise occurs as an independent epithet, see the discussion of �r “the bull” (Ep. 107). For the compound component �il d p�id “the god of mercy,” see the discussion of l�pn (/l�pn) �il d(/) p�id “the sagacious one, the god of mercy” (Ep. 66).

328 epithet 111


EPITHET 112

�r l�pn “the bull, the sagacious one”Epithet of �il (1.16)

Contexts

1. KTU2 1.16:IV:2xxx 2 k�il . . . . like �Ilu,1

kmt . k �r . l�p[n] You are wise like the bull, the sagacious one.

As opposed to the above translation, most scholars either render the epithet as “the bull, the benevolent one” (or the like), or treat l�pn as a proper name.2


Context 1: �il // �r l�pn.

Discussion

The epithet �r l�pn “the bull, the sagacious one” occurs once in Ugaritic literature and refers to �Ilu, head of the Ugaritic pantheon and father of mankind and the gods. For the component �r “bull,” which otherwise

1 There is no scholarly consensus regarding the reading and interpretation of the �rst line, but all agree on the parallelism k �il // k �r l�pn. For various interpretations, see Greenstein, UNP, 36 and 47, n. 146; RTU, 232, n. 257 with additional bibliogra-phy; Pardee, CS I, 341.

2 Ginsberg, ANET, 148: “Bull the Kindly One”; CML1, 43: “the bull Lutpan”; KME, 109: “der Stier, der Freundliche”; MKT, 101: “der Stier, der Gütige”; TO I, 562: “le Taureau, le Miséricordieux”; PLM, 55: “Thor-L pn”; CML2, 99: “the bull Latipan”; MLC, 562: “el Toro, el Benigno”; AD, 176: “il Toro, il Benigno”; ARTU, 217: “the Bull, the Benevolent”; Greenstein, UNP, 36: “Bull, the Gentle One”; Pardee, CS I, 341: “the Bull, the Gracious One”; Dietrich and Loretz, TUAT III/6, 1247: “der Stier, der Gütige”; RTU, 232: “the Bull, the Compassionate One”; DULAT, 930: “a Bull, the Benign”; Tropper and Hayajneh (2003), 178: “der Stier, der Scharfsinnige.”


3 See Tropper and Hayajneh (2003), 178. For the tendency to utilize epithets includ-ing attributes which �t the particular context involved, see Conclusion, § 2.

occurs as an independent epithet, see the discussion of �r “the bull” (Ep. 107). For the component l�pn “the sagacious one,” see the discussion of l�pn(/l�pn) �il d(/) p�id “the sagacious one, the god of mercy” (Ep. 66). The use of the latter component is particularly appropriate in the present context, since it involves a comparison of the wisdom of the individual with (that of) �Ilu.3

330 epithet 112


CONCLUSIONS

1. The Divine Epithets as a Re�ection of the Religious

Concepts of Ugaritic Society

The Ugaritic divine epithets re�ect the basic religious concepts of Ugaritic society and help us to determine the role and position of the various gods in Ugaritic religion. The god �Ilu, for example, is the Ugaritic deity who bears the greatest number of epithets, twenty-two in all (see Appendices 1 and 2). This accords with his importance as head of the Ugaritic pantheon, and expresses his status and his function in Ugaritic religion (especially in the mythological and epic genres since the vast majority of the epithets included in this research appears in these two genres).1

The study of different epithets of the same god in different contexts helps us to determine the god’s characteristics and functions, e.g. �Ilu’s epithet bny bnwt “the creator of creatures” (Ep. 29) refers to his role as creator of mankind and the gods. This is also re�ected by the consider-able number of epithets referring to this deity which contain a compo-nent meaning “father”: especially �ab / �abn “father” / “our father” (Ep. 1); �ab �adm “father of mankind” (Ep. 2); �ab bn �il “father of the children of �Ilu” (Ep. 3); l�pn tkk “the sagacious one, your sire” (Ep. 68); �r �abh “the bull, his father” (Ep. 108); �ad �ad “father! father!” (Ep. 6). No other male deity is given an epithet of this sort.2 Not surprisingly, �Ilu’s consort �A�iratu, who bears more epithets than any other goddess other than �Anatu, is similarly referred to by the epithets qnyt �ilm “the creatress of the gods” (Ep. 93) and �um �ilm “the mother of the gods” (Ep. 19), indi-cating her participation with �Ilu in his acts of creation.

1 I found only two divine epithets in the Ugaritic texts outside of the myths and epics. The �rst, �um �ilm “the mother of the gods” (Ep. 19), appears in the epistolary text, KTU2 2.31:46, and refers to the goddess �A�iratu; the second epithet špš �lm “the eternal Šapšu” (Ep. 102) occurs in KTU2 2.42:7 and refers to the goddess Šapšu. See my discus-sions concerning these two epithets.

2 Note also the use of �um �um “mother, mother” (Ep. 20) as an epithet of �Ilu. The epithet �ab nšrm “father of raptors” (Ep. 4), referring to Hrgb, contains the component �ab “father” but refers solely to the relationship of Hrgb with eagles, as is also the case regarding his female conterpart �ml’s epithet �um nšrm “mother of raptors” (Ep. 21) (not of mankind or the gods).


332 conclusions

The epithets undoubtedly re�ect important characteristics of the re-spective deities and are thus crucial for the understanding of the reli-gious conceptions of the inhabitants of ancient Ugarit. The ten most common epithets refer to seven of the most important Ugaritic deities: 1. �al�iyn b�l “Ba�lu the mighty one” (Ep. 15), refers to Ba�lu, and occurs 72 times; 2. btlt �nt “the maiden �Anatu” (Ep. 41), refers to �Anatu, and occurs 49 times; 3. �p� nhr “judge (/ruler) Naharu” (Ep. 105), refers to Yammu, and occurs 22 times; 4. rbt �a�rt ym “the lady �A�iratu of the sea” (Ep. 94), refers to �A�iratu, and occurs 21 times; 5. bn �ilm mt “the son of �Ilu, Môtu” (Ep. 27), refers to Môtu, and occurs 21 times; 6. �r �il �aby(-k/-h/-n) “the bull, �Ilu my(/your/his/her/our) father” (Ep. 110), refers to �Ilu, and occurs 15 times; 7. l�pn(/l�pn) �il d(/ ) p�id “the saga-cious one, the god of mercy” (Ep. 66), refers to �Ilu, and occurs 15 times; 8. rkb �rpt “rider of the clouds” (Ep. 96), refers to Ba�lu and occurs 15 times; 9. nrt �ilm špš “the lamp of the gods, Šapšu” (Ep. 85), refers to Šapšu, and occurs 13 times; 10. bn dgn “the son of dag�nu” (Ep. 28), refers to Ba�lu, and also occurs 12 times. It is surely not a coincidence that the most common Ugaritic divine epithet is �al�iyn b�l “Ba�lu, the mighty one,” (Ep. 15) in light of the fact that a considerable part of the extant Ugaritic mythological material, more precisely, the Ba�lu cy-cle texts, deal with the victories of this god over his rivals Yammu and Môtu. Note that all seven names of the deities mentioned above are also among the ten deities for whom the greatest number of epithets are at-tested (see Appendix 2 and Appendix 3).

Before attempting to arrive at detailed conclusions from the study of each epithet and its referent, it is very important to point out that the epithets may be classi�ed according to various categories, which enable us to discern the different functions of the many divinities. The epithets of the gods when so classi�ed, often accord with their various activi-ties and or characteristics as known from the Ugaritic myths or from other textual sources. For example, the god of craftsmanship and magic, Kô�aru (wa assu) is aptly referred to as hyn d rš ydm “Hayy�nu, the one of the dexterous hands” (Ep. 48) and k�r(m) brk “Kô�aru, your spell-caster” (Ep. 65). The martial characteristics of Rašpu are emphasized by the epithet ršp �b�i “Rašpu of the army” (Ep. 100). The following are the six different suggested categories, with their corresponding epithets and referents.


conclusions 333

1.1 Epithets Expressing Royal Status

The epithets using royal terminology or the concept of kingship are widely used in the ancient Near East. The epithet, mlk “king”, is used as an independent epithet as well as a component in composite epithets. In Ugaritic mythology, mlk “king” is used particularly with reference to the head of the pantheon, the god El, who is called �il mlk “�Ilu the king” (Ep. 11), mlk “the king” (Ep. 75), and also �il šr “�Ilu the prince” (Ep. 12). These epithets underscore �Ilu’s status as the supreme authority in the Ugaritic pantheon. The epithet �il mlk (Ep. 11) is used exclusively in relation to the god �Ilu, usually in the mythological texts, and all the time in parallel with �r �il �abh “the bull, �Ilu, his father” (Ep. 110), an epithet combining the concepts of strength and fatherhood which are the exclusive functions of the god El. From these epithets and other related epithets such as �adn “lord” (Ep. 7) and �adn �ilm (/ rbm) “lord of the (/great) gods” (KTU2 1.124:1–2) (Ep. 8), we learn that the god El is the lord and the king, and that he is the only divinity who possesses ultimate authority.

The kingship of El did not prevent a number of other deities from being involved in a �erce struggle for kingship over the gods. In two in-stances in the mythological Ba�lu cycle (KTU2 1.3:V:32 and 1.4:IV:43), the god Ba�lu is called mlkn “our King” (Ep. 75), in each case parallel with �p�n “our judge (/ruler)” (Ep. 106). Both epithets have a strong royal connotation, and both describe B�l acting as judge, the (divine) king held responsible for justice in his realm. It should, however, be emphasized that the kingship of Ba�lu is considered (at least of�cially) as being de-pendent upon the supreme authority of the god �il (see the wider con-text of KTU2 1.3:V:32–44 where Anat speaks to El requesting a house for Ba�al; and KTU2 1.4:IV:27–57 where A�iratu goes to the head god El with the same petition). We conclude that the kingship of B�l and other gods is always exercised of�cially under the suzerainty of El, for he is the only one who can appoint a god as king.

In the Myth of Ba�lu (KTU2 1.1–1.6), the gods Ba�lu and Yammu compete for kingship (precisely in KTU2 1.1–1.2), where the text alter-natively uses the same royal component as an epithet zbl +DN: zbl b�l “prince Ba�lu” (Ep. 49); and zbl ym “prince Yammu” (Ep. 51). This last epithet parallels three different epithets of Yammu, which also invoke royal connotations, �adnkm “your lord” (Ep. 7), b�lkm “your master” (Ep. 31), and �p� nhr “judge (/ruler) Naharu” (Ep. 105). At another point (KTU2 1.2:IV–1.3:I), Yammu had to relinquish his kingship when he


334 conclusions

submitted to Ba�lu, the only god bearing the title zbl b�l �ar� “the prince, lord of the earth” (Ep. 50), always in parallel with Ba�lu’s most frequent epithet, �al�iyn b�l “Ba�lu the mighty one” (Ep. 15).3 Both epithets show the supremacy of Ba�lu over the other gods in their struggle for the king-ship. As we already mentioned in our discussion of the former epithet,4 eight of its nine occurrences occur in KTU2 1.5–1.6, which tells of Ba�lu’s victory over Môtu, lord of the netherworld. Ba�lu’s victory here reaf�rms his role as the acting king of the Ugaritic pantheon and his effective rule over the entire world.

We af�rm that the respective kingship of El and Ba�lu is different, in that El’s kingship is more static (he remains the head of the gods); whereas Ba�al’s kingship is dynamic (he gives fertility and life to the world).

Other epithets invoking a strong, royal kingship connotation each oc-cur only once and all of them in two parallel sections in same text. The �rst section (KTU2 1.108:1–2) includes a chain of parallel epithets, all referring to the same deity, the god Mlk: [�il] g�r w yqr “the powerful and august [god]” (Ep. 9); �il y�b b��trt “the god who sits (enthroned) in �A�tartu”(Ep. 10); �il �p� b hdr�y “the god who judges (/ rules) in Hidra�yu” (Ep. 13); rpu mlk �lm “the hero, the eternal king” (Ep. 98). These epithets are paralleled by another chain of epithets (KTU2 1.108:6–8), all refer-ring to �Anatu: �nt g�r<t> “�Anatu the powerful” (Ep. 88); b�lt mlk “mis-tress of kingship” (Ep. 34); b�lt drkt “mistress of dominion” (Ep. 32); b�lt šmm rmm “mistress of the high heavens” (Ep. 35); [b� ]lt kp� “[mist]ress of the kp�-headdress” (Ep. 33). It is very important to point out that the genre of this text belongs to the Para-mythologique,5 which offers a new description of the role of the goddess �Anatu, expressing her power and authority within the Ugaritic pantheon, as a real queen.6 This role is

3 The term zbl is also found as a component in epithets of other gods, as is the case with the god Yr�, an important and active god in the Ugaritic pantheon, whose epithets include both zbl yr� “prince Yari�u” (Ep. 52), and yr� zbl “Yari�u the prince” (Ep. 63). These two equal epithets appear only in the epic genre and show the importance and the function of this deity in Ugaritic religion. We know from other texts and epithets that the god Yr� indeed ful�lled the role of judge and gatekeeper of the netherworld. The component zbl occurs in one other epithet referring to a different god in the epic genre: namely the god Ršp, according to the epithet zbl ršp “Rašap the prince” (Ep. 99).

4 See my discussion of Ep. 50.5 Pardee, TPM, 75–118, and see my discussion of these epithets (Ep. 32; 33; 34; 35).6 Note also that the Beth Shan Stele depicting Anat found in a temple build by

Ramses III refers to this goddess as “the queen of heaven, the mistress of all the gods”. See Day (1999), 38.


conclusions 335

missing from the cycle of Ba�lu, where the goddess is described mainly as a young goddess of war, love and fertility, and the loveliest among the sisters of Ba�lu, the powerful. Concerning the cthonic deity Milku, it is noteworthy that the epithets cited above are the only epithets in the entire Ugaritic corpus referring to this disputed divinity7 considered to be a divine hero in the Rp�um group (as is the minor divinity Y�pn, who also bears an epithet with the component mlk, as in the epithet zbl mlk

�llmy (Ep. 53) “the prince, the eternal king”.8

1.2 Epithets Expressing Divine Familial Status/Relationship

From our study of epithets, it has become clear that the the social aspect and the terminoloy of the family is also essential for the interpretation of the Ugaritic divine epithets. Under this category we specify that the Ugaritic god El, the head of the Ugaritic pantheon, is the male creator-deity par excellence. His function and character as creator and father is expressed by his multiple epithets. Eleven of his twenty two epithets indicate his function as a creator and father. For example, the epithet bny bnwt “the creator of creatures” (Ep. 29) refers to �Ilu generally as the creator of the world, including the gods and mankind. This function is also emphasized by his many other epithets: e.g. �ab “father” (Ep. 1) / �abn “our father” (Ep.1); �ab �adm “father of mankind” (Ep. 2); �ab bn �il “father of the children of �Ilu” (Ep. 3); �ad �ad “father! Father!” (Ep. 6); �um �um “mother, mother” (Ep. 20); �r �abh “the bull, his father” (Ep. 108); �r �aby(/-k/-h) �il ”the bull, my(/your/his/ her)father, �Ilu” (Ep. 109); �r �il �aby(/-k/-h/-n) “the bull, �Ilu, my(/your/his/her/our) father” (Ep. 110). From these epithets, we learn that the god El has ultimate authority and a monopoly over the creation of gods and mankind, and that no other male deity in the Ugaritic religion shares this speci�c function with him.

7 For a detailed discussion of this god and his epithets, see above the comments con-cerning Ep. 9, 10, 13 and 98.

8 See our discussion above concerning this epithet, zbl mlk �llmy “the prince, the eter-nal king” (Ep. 53). Other instances where we �nd the component mlk, but meaning “(divine) patron” is in the epithets mlk �a�zt (Ep. 76) “the (divine) patron of . . .”, and mlk q� (Ep. 77) “the (divine) patron of (summer) fruit”, referring to the god r�b, a divine marriage-broker. This epithet appears three times in the text KTU2 1.24, a peculiar text with a strong Hurrian background, which celebrates the marital union of Yr� and the moon-goddess Nkl. See the discussions above concerning these two epithets.


336 conclusions

Another unique deity sharing the same function as El, but feminine, is the goddess �A�rt, as demonstrated by two of her epithets, qnyt �ilm “the creatress of the gods” (Ep. 93) and �um �ilm “the mother of the gods” (Ep. 19). The �rst epithet is an exact semantic parallel to the epithet bny bnwt (Ep. 29) “the creator of creatures”. The epithet �um �ilm “the mother of the gods” (Ep. 19), which emphasizes the creatress function of this femi-nine goddess, curiously appears just once in the epistolary genre, KTU2 2.31:46. This common function, shared between only one god and one goddess of the Ugaritic pantheon (�Il and �A�rt) highlights the unique character of the creator deities in the pantheon.

In addition to the epithets mentioned above using the familial cat-egory and terminology of the fatherhood, other epithets that refer to a direct divine familial relationship involving the major god of Ugarit are bn �il “the son of �Ilu” (Ep. 26), bn dgn “the son of Dag�nu” (Ep. 28), tk

dgn “scion of Dag�nu” (Ep. 57); and bn �ilm mt “the son of �Ilu, Môtu” (Ep. 27). Note also bt �il bb “the daugther of �Ilu, �bb (Flame)” (Ep. 36), referring to a minor deity �bb.

From these different epithets, it is clear that the god Môtu is called “the son of �Ilu” (usually in the mythological genre), while the god Ba�lu is frequently de�ned as the “son of Dag�nu” (mostly in the mythologi-cal cycle of Ba�lu) and just once as the “son of �Ilu” (in the epic genre). From these data, we learn that this distinction of �liation between the god Môtu and the god Ba�lu is required in the context of this cycle as part of the struggle and rivalry between these two gods. Especially important (as highlighted by the two aforementioned epithets) is their relationship with respect to the head of the pantheon, the god El. In addition to this argument—as already mentioned in my discussion on this epithet above—the �lial relationship of Ba�lu to Dag�nu does not exclude the identi�cation of Ba�lu as bn �il “the son of �Ilu”.

Another epithet corresponding semantically to bn �il is the feminine epithet bt �il bb “the daugther of �Ilu, �bb (Flame)” (Ep. 36), referring to the demonic �bb (“Flame”), a minor deity who appears with cer-tainty only once in the whole Ugaritic corpus (KTU2 1.3:III:46). This deity appears with a speci�c function in this literary passage, which is a list of minor deities vanquished by �Anatu, emphasizing the description of the monstrous character of the god Yammu, as well as other divini-ties who accompanied him according to this passage: e.g. mdd �il ym “the beloved of �Ilu, Yammu” (Ep. 69) // nhr �il rbm “Naharu, the god of the immense (waters)” (Ep. 80) // tnn �ištm lh “the dragon of the two �ames” (Ep. 104) // b�n �qltn “the twisting (/twisted) serpent” (Ep. 43) // šly� d


conclusions 337

šb�t r�ašm “the dominant one who has seven heads” (Ep. 101) // mdd �ilm

�arš “the beloved of �Ilu, �Arš” (Ep. 70) // �gl �il �tk “the calf of �Ilu, �tk” (Ep. 86) // klbt �ilm �išt “the bitch of �Ilu, �Ištu (Fire)” (Ep. 64) // bt �il bb “the daugther of �Ilu, �bb (Flame)” (Ep. 36). This minor deity’s name and its corresponding epithets appear exclusively in this passage.

An epithet belonging to this same category is ybmt (/ymmt) l�imm (Ep. 60) “the (divine) sister-in-law associated with the people (?)” referring to the goddess �Anatu, goddess of war, love and fertility. This epithet has thus far de�ed reasonably certain translation and hence cannot be used as a basis for argumentation.9 Another epithet semantically parallel to this last one is �tnm b�l “son-in-law of Ba�lu” (Ep. 59), which refers to the god Yr�. This god has a speci�c role in this text (KTU2 1.24).10 As I concluded in my discussion,the epithet apparently derives from r�b’s suggestion that Yari�u wed Pdry, the daughter of Ba�lu (lines 26–27).

1.3 Epithets Expressing Emotional and Mental Qualities—Love, Kindness,

Wisdom, etc.

At the head of the pantheon, the god �Ilu is the god of mercy, love and kindness. The fact that humanity is the personal creation of �Ilu may ex-plain his unique merciful character, which is clearly expressed by his epi-thets: e.g. l�pn(/l�pn) �il d(/ ) p�id “the sagacious one, the god of mercy” (Ep. 66), l�pn w qdš “the sagacious and holy one” (Ep. 67), �r �il d p�id “the bull, the god of mercy” (Ep. 111). The frequently employed compound epithet, l�pn(/l�pn) �il d(/ ) p�id epitonizes the dual character of the aged chief deity (l�pn/d p�id ) wisdon and mercy. Sometimes, as the other epi-thets show, one of the two nouns (l�pn/d p�id ) occurs without the other as an epithet component. All these epithets appear in both genres (mytho-logical and epic) and contain two related complementary aspects: �rst, intellectual—referring to wisdom; and secondly, emotional—referring to the mercy and love of the god El for his creatures. It might be pre-sumed that these epithets characterize the attitude of El as a result of the experience of creation and mercy. To the god El was also attributed

9 It is dif�cult to draw conclusions from this epithet. See our discussion above (Ep. 60). Note that according to Professor Cohen, the understanding of this epithet is still problematic.

10 Concerning this deity and its role in this text, see our discussion of the epithets, mlk �a�zt “the (divine) patron of . . .” (Ep. 76); mlk q� “the (divine) patron of (summer) fruit” (Ep. 77), and �tnm b�l “son-in-law of Ba�lu” (Ep. 59).


338 conclusions

the kind of absolute wisdom that quali�ed him to be holy judge and properly administer his creations. All the gods of the Ugaritic pantheon depend on him for strength and encouragement and are �lially related to him. For example, the close relationship between the god �Ilu and the god Môtu is revealed by the multiple epithets of the god Môtu us-ing both the familial terminology bn “son”,11 and the affectionate terms mdd/ydd “beloved” as part of the epithets ydd �il �zr “the beloved of �Ilu, the hero” (Ep. 62), and mdd �ilm mt “the beloved of �Ilu, Môtu” (Ep. 71). Note also the epithet of the god Ym, mdd �il ym “the beloved of �Ilu, Yammu” (Ep. 69). All these epithets occur in the cycle of Ba�alu,12 where Môtu alongside Yammu are the main enemies of Ba�al and are both closely connected to El and depend on him for protection. The dimin-ished powers of Yammu and Môtu are somehow connected. From the epithets mentioned above, we see that both gods are called “beloved of Il”. In KTU2 1.3:III:32–47, Anat seems to be a warrior who vanquishes supernatural foes, or monsters, who occur alongside Yammu (and were possibly identi�ed with him in some cases). All these monsters appear in the same context and in parallelism: b�n �qltn “the twisting (/ twisted) serpent” (Ep. 43) [ltn]13; klbt �ilm �išt “the bitch of �Ilu, �Ištu (Fire)” (Ep. 64) [�išt]; mdd �ilm �arš “the beloved of �Ilu, �Arš” (Ep. 70) [�arš]; nhr �il rbm “Naharu, the god of the immense (waters)” (Ep. 80) [ym]; �gl �il �tk “the calf of �Ilu, �tk” (Ep. 86) [�tk]; šly� d šb�t r�ašm “the dominant one who has seven heads” (Ep. 101) [ltn]; and tnn �ištm lh “the dragon of the two �ames” (Ep. 104) [ym].14 Anat claims to have defeated all of them, a conquest elsewhere attributed to Ba�lu (KTU2 1.2:IV and 1.5:I:1–3) and a necessary step towards Ba�al’s acquisition of the kingship. Two of these monsters bear an epithet using the component mdd “beloved” and bt “daugther” making the identi�cation with Yammu even more likely.

1.4 Epithets Expressing Physical Qualities and Other Qualities—Age

(Wisdom), Strength, Beauty, etc.

In accordance with the relative status of the gods in the Ugaritic panthe-on and religion, we include the epithet �ab šnm “father of years” (Ep. 5)

11 See our comment under category 2 above.12 See our discussion of each mentioned epithet above and the introductory discus-

sion immediately above.13 Another equivalent epithet referring to the Ltn is b�n br “the �eeing (?) serpent”

(Ep. 42).14 For a detailed discussion, see each epithet.


conclusions 339

as the �rst epithet under this category. This epithet refers exclusively to the Ugaritic god �Ilu, and is limited to the myths and the epic genre.15 This epithet involves a description of the unique status of the god El, and also re�ects his longevity and wisdom. This epithet refers primarily to the singular status of the god El amongst all the other gods, as “the creator” and “the father” being an old/ancient god, who makes �nal decisions and who has authority over all divine power. The reference to El as an old and ancient deity does not indicate weakness or lack of physical strength or sexual prowess. Through various epithets of this same god, we �nd proof of his strong physical characteristics and his sexual abilities. Thus, for example, many other epithets of El include the component �r “the bull” (Ep. 107) a symbol of physical and sexual strength, such as the following: �r �il d p�id “the bull, the god of mercy” (Ep. 111); �r l�pn “the bull, the sagacious one” (Ep. 112), �r �abh “the bull, his father” (Ep. 108); �r �aby(/-k/-h) �il ”the bull, my/your/his/her father, �Ilu” (Ep. 109); �r �il �aby(/-k/-h/-n) “the bull, �Ilu, my(/your/his/her/our) father” (Ep. 110). His epithet mt mt “husband, husband” (Ep. 78) appears side by side with two other epithets in the same text (KTU2 1.23): �ad �ad “father! father!” (Ep. 6) and �um �um “mother, mother” (Ep. 20). From these last epithets, we see that the god El could be father, husband and mother at the same time, functions which cover different stages of life, demostrating that he is not depicted just as an old/ancient god serving as a mere �gurehead, while the true authority of the pan-theon is vested in other deities.

Yet, there is no doubt that the strongest god par excellence is the god B�l, “the mightiest of the heroes” �al�ily qrdm (Ep. 14); �al�iyn b�l “Ba�lu the mighty one” (Ep. 15); �in d �lnh “without equal (lit. there is none above him)” (Ep. 24); gmr hd “the annihilator Haddu” (Ep. 44); dmrn “the val-iant one” (Ep. 47) and �ly “the supreme one” (Ep. 87). These epithets ap-pear in both the mythological and epic genres. The role re�ected by the frequency of the epithet �al�iyn b�l “Ba�lu the mighty one” (Ep. 15) [72 times] makes the god B�l a central �gure in Ugaritic mythology. All these epithets and their frequency point to the god Ba�al as the true heroic god in Ugaritic religion in light of his popularity and valiant character. In this aspect the character of the god B�l is as an active heroic god who is even more popular than the head of the pantheon, the god El. Ba�lu’s status differs from that of El in that El’s status is more static. While the

15 See our discussion of this epithet (Ep. 5).


latter remains the head of the gods, the status of the former is much more dynamic.

At a certain point in the Ugaritic Ba�lu cycle (KTU2 1.6:I: 54, 55, 56, 61, 63), the god ��tr bears the epithet ��tr �r� “mighty (?) �A�taru” (Ep. 89).16 At this point in the myth, Ba�al, in turn, has to surrender to Môtu, and the god �A�taru is designated to take over the kingship from Ba�lu. Assuming the aforementioned meaning of this epithet is correct, we may surmise that it indicates this god desire to take Ba�al’s status, char-acter, and function in the cycle. In the end, as the text shows, the god �A�taru turns out to be too little to measure up to the throne of Ba�lu. This implies that �A�taru was not capable of exercising royal power. In the end, Ba�lu, the state god of the city of Ugarit, is restored to power once again.

It seems signi�cant that the only feminine divinity sharing this same characteristic along with the god Ba�lu is the goddess �Anatu through her epithet, �nt g�r<t> “�Anatu the powerful” (Ep. 88), which appears once in KTU2 1.108:6 among other epithets referring to the same de-ity but belonging to a different semantic �eld.17 It is important to point out that the goddess �Anatu, even when behaving as a strong violent goddess, does not bear similar epithets in the cycle of b�l, where usually only the god Ba�lu is accepted as the most powerful god. Therefore, this epithet, which has been transcribed as �nt g�r<t> “�Anatu the powerful” (Ep. 88) should not be used as a save basis for �Anatu’s overall omnipo-tence as a female couterpart to Ba�lu’s superior might.

However, the fact that both gods, Ba�lu and �Anatu are related to minor divinities bearing epithets with at least one component with a warrior meaning, makes this relationship of parallel military function between these two deities meaningful. First we refer to mhr b�l “the war-rior of Ba�lu” (Ep. 72), and rp�u b�l “the hero of Ba�lu” (Ep. 97), and second, we mention mhr �nt “the warrior of �Anatu” (Ep. 73). All these epithets appear in parallelism in KTU2 1.22:I:8 and II:7–8 and refer to the same deity, �mq.18

In my opinion, it is not a coincidence that all these epithets referring to the same minor deity are related to the principal warriors, the god

16 See our discussion on this epithet.17 See under this category above.18 See our discussion of mhr b�l “the warrior of Ba�lu” (Ep. 72), mhr �nt “the warrior of

�Anatu” (Ep. 73) and rp�u b�l “the hero of Ba�lu” (Ep. 97).

340 conclusion


conclusions 341

Ba�lu and the goddess �Anatu. Neither is it coincidental that these three epithets appear in the same text in parallelism with each other, and with other minor deities, as for example the god ypn, another minor god, who bears the epithet yly “the mighty” (Ep. 54) in the same seman-tic �eld. This is also the case with the epithet mhr št “the Sutean war-rior” (Ep. 74), referring to another minor deity, the god y�pn. This deity serves as an assistant of �Anatu, who appears only in epic texts (KTU2 1.18–1.19).19 In addition to the common function of these minor deities as assistants and messengers, we may say that some of these deities are foreign divinities imported from other neighboring cultures (�mq seems to be identi�ed with the Mesopotamian god Sumuqan, and “Sutean” is the meaning št in the above epithet of y�pn) to carry out their function of messengers or assistants.

Another epithet of physical description, referring to the beauty of the goddess �Anatu is n�mt (/bn) �a�t b�l “the loveliest of (/among) the sisters of Ba�lu” (Ep. 84), which appears solely in KTU2 1.10:II:16, III:10.20 In this text �Anatu is presented as a “fertility goddess” who serves as consort to the god Ba�lu. The meaning of this epithet is related to the description of �Anatu as a divinity who is sexually active, in accordance with the erotic nature of the account in KTU2 1.10, where the physical beauty of the goddess is a hint to her sexual activity and her physical attractiveness. The same term n�m appears to be an epithet of a male deity in another text dealing with fertility. The epithet is n�mn �ilm “the most handsome of the gods” (Ep. 83), referring to the god Yr�, the main �gure of this mythological text, a short hymn commonly thought to be a translation from a Hurrian original (KTU2 1.24) celebrating the marital union of the moon-goddess Nkl and Yr�.

In addition to the epithets of �Anatu mentioned above, we include two other epithets of the same goddess: btlt(m) “maiden” (Ep. 40), and btlt �nt “the maiden �Anatu” (Ep. 41). According to our earlier discussion of this latter epithet, it is by far the most common for any goddess in the Ugaritic texts, and, among all the divine epithets, it is surpassed in fre-quency (49 times) only by �al�iyn b�l “Ba�lu the mighty one” (Ep. 15), which occurs 72 times. This fact allows us to conclude that these two divinities were the most active, at least in the cycle of Ba�lu. �Anatu, in addition to being the loveliest of the sisters of Ba�lu, is also “the maiden”, a young

19 See our discussion on this epithet.20 See the discussion of this epithet.


342 conclusions

and nubile woman.21 It is important to add that the title btlt(m) refers once also to �A�tartu in a context concerning the physical beauty of this goddess in text KTU2 1.92:30,22 where �Anat is the main �gure.23 This usage of the last epithet may possibly re�ect the fact that the goddess �A�tartu was in the process of being assimilated to �Anatu at Ugarit.24 We know that the goddess A�tartu appears rarely in the mythological genre, but it is important to mention that she appears in some passages in the cycle of Ba�lu, and once together with the goddess �Ant (KTU2 1.2:I:7–8?, I: 40, IV: 28–30). The relationship between these two female divinities, is thus evidently quite close, and may represent an early stage of syncretism between the two goddesses.25

It should �nally be noted in this section that the semantically parallel epithet to btlt(m) is the Ugaritic term �lmt “the maiden” (Ep. 91), occur-ring as an epithet of the Hurrian goddess Nkl, always in the same text, KTU2 1.24:7 (which speaks of the marriage of Nikkal [wa �Ibbu] to Yari�u). As I already mentioned in my discussion concerning this epi-thet, a similar usage of �lmt “maiden” (but in the context of marriage) occurs in the Epic of Kirta where it serves as a general human epithet referring to �urrayu, Kirta’s young (human) bride (KTU2 1.14:IV:41; 1.15:II:22.).

1.5 Epithets Expressing an Area of Professional Expertise

This category includes essentially the epithets referring to the god k�r w�ss, the god of wisdom (including magic) and craftsmanship, in other words the craftsman par excellence26 as is attested by his many diverse epi-thets, such as hyn d rš ydm “Hayy�nu, the one of the dexterous hands” (Ep. 48), rš “the dexterous one” (Ep. 56), �ss d�tk “assu, your expert (in magic)” (Ep. 58), k�r(m) brk “Kô�aru, your spellcaster” (Ep. 65). These four epithets refer to the same god, sometimes with his full name k�r w�ss, and elsewhere with only one mentioned component of this binomial divine name. Three of these epithets (all except Ep. 56, which

21 For further discussion, see our commentary on this epithet.22 See also in the Keret story, Hurriya is compared with �Anatu and �A�tartu (KTU2

1.14:III:39–44 = VI:24–30).23 See the discussion on Ep. 41.24 For this process, see Pardee, TPM, 49–50, 210–211, n. 57.25 See also Wyatt (1999b), 109–144.26 On this god see Smith (1985).


conclusions 343

occurs in KTU2 1.92:17) appear in the mythological and epic genres. From these epithets and from the role of this god in those texts, we may conclude that this god’s occupation was as an architect and artisan. The epithets �ss d�tk “assu, your expert (in magic)” (Ep. 58), k�r(m) brk “Kô�aru, your spellcaster” (Ep. 65) correspond to �ôr�nu’s epithets �lm

d�tm “the youth, the expert (in magic)” (Ep. 90), and rn brm “�ôr�nu, the spellcaster” (Ep. 55). Both of these epithets occur in the Ugaritic incantation text KTU2 1.169:9–10, where �ôr�nu plays an important role casting spells against snakes (see also KTU2 1.100), and also in curs-es (KTU2 1.16:VI:54–58/in only one context). From these semantically equivalent epithets of the god kô�aru wa-�asisu and the god �ôr�nu, we learn that both deities have magical expertise in Ugaritic religion.

This category also includes minor deities. Such minor deities in Ugaritic religion assume various professions, and they are usually re-lated to a more important god. We start with the two epithets �ilš ngr bt b�l “�Ilš, the herald of the house of Ba�lu” (Ep. 16), and ngr �il �ilš “the divine herald, �Ilš” (Ep. 79). These refer to the god �Ilš, a minor deity with the occupation of herald in the epic genre, who usually acts in concert with his wives, the herald-goddesses, described by a parallel epithet referring to a group of female divinities.27 As the epithet shows, this god is in the service of b�l (KTU2 1.6).28

Other epithets under this category are dgy �a�rt “the �sherman of �A�iratu” (Ep. 45); dgy rbt �a�rt ym “the �sherman of the lady �A�iratu of the sea” (Ep. 46). This minor deity assumes the profession of �sherman because of his service to the goddess �A�iratu, the goddess of the sea, as the literary context requires (KTU2 1.3:VI:10, 1.4:II:31 and IV:3–4 following the words of �A�iratu). In addition to these two epithets related to the goddess �A�iratu, another epithet related to this same goddess is �amt �a�rt “maidservant of �A�iratu” (Ep. 22), which refers to Dmgy, (a minor goddess) and is parallel with �amt yr� “maidservant of Yari�u” (Ep. 23), referring to the goddess Tlš (another minor deity—once in KTU2 1.12:I:14–15). Both deities are related to a more important deity, and both of them are mentioned in the role of giving birth to divine beings. From these two epithets, we learn that the role of the god Yr� in this text parallels the role of the goddess �A�rt, a more active deity in Ugaritic religion.

27 See the Introduction, §1.28 See our comment on this epithet.


344 conclusions

1.6 Epithets Expressing Patronship or Ownership

The goddess A�iratu is one of the principal divinities in Ugaritic re-ligion, who plays an important role in the Ba�lu cycle, where we �nd most frequently the epithet rbt �a�rt ym “the lady �A�iratu of the sea” (Ep. 94) occurring 21 times in KTU2 1.3,1.4,1.6 and once in KTU2 1.8. This epithet emphasizes the maritime character of this goddess, and her patronship over the sea. This characteristic of �A�rt is supported by two other aforementioned epithets, dgy �a�rt “the �sherman of �A�iratu” (Ep. 45) and most signi�cantly, dgy rbt �a�rt ym “the �sherman of the lady �A�iratu of the sea” (Ep. 46); but also by the epithets �a�rt �rm “�A�iratu of Tyre”29 and �ilt �dynm “the goddess of Sidon” (Ep. 18). According to our discussion above concerning this epithet,30 the goddess A�iratu was somehow related to the sea as a geographical entity. Although the precise nature of the relationship between �A�iratu and the (geographi-cal) sea remains to be clari�ed, it is well attested that the abode of her famous consort,�Ilu, was surrounded by fresh water.31

We may conclude that A�iratu may well have been considered the patron goddess of the sea. Thus all these diverse epithets of this goddess help us to recontruct the more accurate portrait of her divine personal-ity and responsabilities. As a principal �gure in the Ugaritic pantheon (followed by the goddess �Anatu), who had several gods under her au-thority, she is clearly the only creatress and mother of all the gods, as expressed by her exclusive epithets. As stated above, the role of patron goddess of the sea may well be another one of her unique attributes.

Other epithets in this category relate to divine control over weather phenomena. Ugaritic literature frequently charactrizes Ba�lu as rkb �rpt “rider of the clouds” (Ep. 96), an epithet showing the patronship of this god over the weather, and his lordship over the fertile land. His elevated position shows itself in his power over clouds, storms, and lightning. The af�liation of B�l with Dgn according to the aforementioned epi-thet bn dgn “the son of Dag�nu” (Ep. 28) also emphasizes his lordship over the weather. These are, however, other members of the pantheon,

29 See the Introduction, §1.30 See our comment on these epithets dgy �a�rt “the �sherman of �A�iratu” (Ep. 45),

dgy rbt �a�rt ym “the �sherman of the lady �A�iratu of the sea” (Ep. 46), �il �dynm “the god-dess of Sidon” (Ep. 18).

31 For a detailed discussion, see these epithets.


conclusions 345

Ba�lu’s brothers, sisters and daughters, to whom refer a set of parallel epithets with weather connotations, namely three different feminine dei-ties: Pdry, 8ly, and �Ar�y. All three of them are considered to be associ-ated with B�l as his daughters and they are described as bt �ar “disperser of light” (Ep. 37) bt y�bdr “disperser (/ daughter) of y�bdr” (Ep. 38) bt rb “disperser of showers” (Ep. 39). These three epithets clearly imply that the role of these deities was related to the weather, perhaps due to their status as daughters of Ba�lu, who assumed exclusive responsibility for the weather.

This category thus includes epithets referring to both major and minor deities. The use of the component rbt “lady” in epithets refer-ring Šapšu suggests that she was considered more important than her relatively minor role in the Ugaritic mythological texts would lead one to believe. Note especially the epithet nyr rbt “the illuminary, the lady” (Ep. 81). The interpretation and translation of this epithet is clearly supported by the fact that rbt “(great) lady” also occurs in two other epithets of Šapšu, namely, rbt špš “the lady Šapšu” (Ep. 95) and špš rbt

“Šapšu the lady” (Ep. 103). The �rst component nyr also occurs in the epithet of Yari�u, nyr šmm “the illuminary of the heavens” (Ep. 82). We learn from these epithets that these two divinities were strongly associ-ated with the weather elements to the point of implying ownership or patronship over these phenomena. As their names and several epithets indicate, these two deities were divinely related to the sun, the moon and to heavenly light.32 Moreover, the goddess Šapšu seems to be an active goddess in Ugaritic mythology in general, through her speci�c function and character as the goddess related to light, as her different epithets show. Her most common epithet, nrt �ilm špš “the lamp of the gods, Šapšu” (Ep. 85), appears throughout the cycle of Ba�lu, and even twice in the epic genre (KTU2 1.19). Another epithet showing the same character of this goddess is �rrt l�a šmm “the scorcher, the power of the heavens” (Ep. 92), which also appears in the Ba�lu cycle. Her epithet špš �lm “the eternal Šapšu” (Ep. 102) in the epistolary genre, followed by Ba�lu (KTU2 2.42:6–7), may illustrate the solar deity’s major role at Ugarit. Her position as judge over matters of life and death in the Ba�lu-Môtu myth likewise af�rms this exalted status.

32 See our discussion of these epithets.


346 conclusions

2. The Composition of the Epithets

In the present study 112 epithets were discussed. The vast majority are composed of two or three components (see the list of epithets). Only 14 epithets are composed of a sole component: �ab / �abn (Ep. 1); �adn / �adnkm (Ep. 7); �ilt (Ep. 17); b�lkm (Ep. 31); btlt(m) (Ep. 40); dmrn (Ep. 47); yly (Ep. 54); rš (Ep. 56); ydd (Ep. 61); mlk / mlkn (Ep. 75); �ly (Ep. 87); �lmt (Ep. 91); �p�n (Ep. 106); �r (Ep. 107). Only three epithets are composed of four components: �ilš ngr bt b�l (Ep. 16); dgy rbt �a�rt ym (Ep. 46); n�mt (bn) �a�t b�l (Ep. 84). In each of the epithets composed of four components, at least one component is a proper name.

The most common syntactic pattern for epithets with more than one component is the construct chain. For example, �ab �adm “the father of mankind” (Ep. 2). In such a case, the �rst component can also be the personal name of the deity to whom the epithet refers. For example ršp

�b�i “Rašap of the army” (Ep. 100). For additional examples, see Table of the epithets. In two cases, this structure serves to express the superla-tive: n�mt �a�t b�l “the loveliest of the sisters of Ba�lu” (Ep. 84)33 and �al�iy qrdm “the mightiest of the heroes” (Ep. 14).

Compound epithets frequently contain one or more components that are proper nouns.34 The personal names of deities often serve as a com-ponents of epithets, whether the epithet refers to the same or to another deity. Among the many examples are bn dgn “the son of Dag�nu” (Ep. 28); mdd �il ym “the beloved of �Ilu, Yammu” (Ep. 69); and dgy rbt �a�rt ym “the �sherman of the lady �A�iratu of the sea” (Ep. 46). Toponyms also occur as components of epithets. For example, �ilt �dynm “the goddess of Sidon” (Ep. 18).

A number of verbal nouns (active and passive participles) are attested as epithet components. Some, such as br “spellcaster” (e.g., rn brm “�ôr�nu the spellcaster” [Ep. 55]) and �p� “judge” (�p� nhr “judge (/ruler) Naharu” [Ep. 105]) have clearly been nominalized. Others, in particu-lar y�b “who sits (enthroned)” // �p� “who judges (/ rules)” (�il y�b b��trt “the god who sits [enthroned] in �A�tar�tu” [Ep. 10] // �il �p� b hdr�y “the

33 The epithet has a second form, n�mt (/bn) �a�t b�l “the loveliest among the sisters of Ba�lu,” (Ep. 84) where the construct chain is replaced by a prepositional phrase.

34 As explained in the Introduction (§ 1), in order to be considered an epithet in the present study, at least one component must be a common noun.


conclusions 347

god who judges (/ rules) in Hidra�yu” [Ep. 13]), clearly retain their ver-bal force. No �nite verbal forms, however, occur in the Ugaritic divine epithets discussed in the present study.

3. The Use of the Divine Epithets in Poetic Parallelism

Most divine epithets occur in poetic texts, the literary structure of which is based on parallelism. The epithet may be paralleled by several dif-ferent types of terms. These terms were listed in each entry under the rubric “Parallels to the Epithet.”

3.1 The Epithet Parallels the Name of the Deity to which It Refers

In such cases, the epithet almost always occurs as the “B-word.” This fact may surely be explained as a result of the usual connection between “A-word” and “B-word,” namely, that the “A-word” is the more com-mon term of the referent (in this case the regular divine name), while the “B-word” is the less common equivalent (here an epithet).

1. �il // �ab �adm (Ep. 2). 2. �il // (mlk+)�ab šnm (Ep. 5). 3. nt // �ilt (Ep. 17). 4. �a�rt // �ilt (Ep. 17). 5. b�l // bn �il (Ep. 26). 6. b�l // bn dgn (Ep. 28). 7. b�l // b�l // bn dgn (Ep. 28). 8. [qdš ] w �amr[r] // [dgy rbt] �a�rt ym (Ep. 46). 9. hd // dmrn (Ep. 47).10. b�l // dmrn (Ep. 47).11. k�r w �ss // hyn d rš yd(m) (Ep. 48).12. b�l // tk dgn (Ep. 57).13. �nt // ybmt l�imm (Ep. 60).14. mt // ydd (Ep. 61).15. �il // l�pn w qdš (Ep. 67).16. špš // nyr rbt (Ep. 81).17. b�l // �ly (Ep. 87).18. b�l // rkb �rpt (Ep. 96).19. ym // �p� nhr (Ep. 105).20. �il // �r l�pn (Ep. 112).


348 conclusions

3.2 The Epithet Parallels a Different Epithet of the Same Deity

1. �r �abh (Ep. 108) // �ab �adm (Ep. 2). 2. �ad �ad (Ep. 6) // �um �um (Ep. 20). 3. b�lkm (Ep. 31) // �adnkm (Ep. 7). 4. rp�u mlk �lm (Ep. 98) // [�il] g�r w yqr (Ep. 9) // �il y�b b��trt (Ep. 10)//

�il �p� b hdr�y (Ep. 13). 5. �r �il �abh (Ep. 110) // �il mlk (Ep. 11) (+ d yknnh). 6. �il mlk (Ep. 11) // �r (Ep. 107). 7. �al�iyn b�l (Ep. 15)// �al�iy qrdm (Ep. 14). 8. �al�iyn b�l (Ep. 15) // rkb �rpt (Ep. 96). 9. �al�iyn b�l (Ep. 15) // zbl b�l �ar� (Ep. 50).10. �al�iyn b�l (Ep. 15) // �in d �lnh (Ep. 24).11. ngr �il �ilš (Ep. 79) // �ilš ngr bt b�l (Ep. 16).12. �a�rt �rm (see the Introduction, §1) // �ilt �dynm (Ep. 18).13. �amt yr� (Ep. 23) // �amt �a�rt (Ep. 22).14. bn �ilm mt (Ep. 27) // ydd �il �zr (Ep. 62).15. �r �il d p�id (Ep. 111) // bny bnwt (Ep. 29).16. l�pn (/l�pn) �il d(/)p�id (Ep. 66) // bny bnwt (Ep. 29).17. �r �il �aby (Ep. 110) // bny bnwt (Ep. 29).18. �nt g�r<t> (Ep. 88) // b�lt mlk (Ep. 34) // b�lt drkt (Ep. 32) // b�lt šmm

rmm (Ep. 35) // b�lt kp� (Ep. 33).19. btlt �nt (Ep. 41) // ybmt (/ ymmt) l�imm (Ep. 60).20. btlt �nt (Ep. 41) // n�mt (/ bn) �a�t b�l (Ep. 84).21. b�n br (Ep. 42) // b�n �qltn (Ep. 43) // šly� d šb�t r�ašm (Ep. 101).22. mk�r �apq [ym] (see Introduction, §3.5) // dgy rbt �a�r[t ym] (Ep. 46).23. zbl b�l (Ep. 49) // rkb �rpt (Ep. 96).24. zbl ym (Ep. 51) // �p� nhr (Ep. 105).25. yly (Ep. 54) // zbl mlk �llmy (Ep. 53).26. rn brm (Ep. 55) // �lm d�tm (Ep. 90).27. n�mn �ilm (Ep. 83) // �tnm b�l (Ep. 59).28. �r �il �abk (Ep. 110) // l�pn tkk (Ep. 68).29. rp�u b�l (Ep. 97) // mhr b�l (Ep. 72) // mhr �nt (Ep. 73).30. mhr b�l (Ep. 72) // mhr �nt (Ep. 73).31. mlkn (Ep. 75) // �p�n (Ep. 106).32. mlk q� (Ep. 77) // mlk �a�zt (Ep. 76).33. rbt špš (Ep. 95) // nyr rbt (Ep. 81).34. n�mn �ilm (Ep. 83) // �tnm b�l (Ep. 59).35. nrt �ilm špš (Ep. 85) // �rrt l�a šmm (Ep. 92).36. rbt �a�rt ym (Ep. 94) // qnyt �ilm (Ep. 93).


conclusions 349

3.3 The Epithet Parallels the Same Epithet of the Same Deity

1. ��tr �r� (Ep. 89) // ��tr �r� (Ep. 89).2. rp�i mlk �lm (Ep. 98) // [rp�i] mlk �lm (Ep. 98).

3.4 The Epithet Parallels the Name of Another Deity

1. �amrr // btlt �nt (Ep. 41).2. �a�rt // btlt [�nt] (Ep. 41).3. b�l // btlt �nt (Ep. 41) // ybmt l�imm (Ep. 60).

3.5 The Epithet Parallels (or Epithets of Other Deities) of Another Deity

1. �al�iyn b� l (Ep.15) // pdry bt �ar (Ep. 37) // �ly bt rb (Ep. 39) // �ar�y bt y�bdr (Ep. 38).

2. �al�iyn b�l (Ep. 15) // btlt �nt (Ep. 41).3. �al�iyn b�l (Ep. 15) // rbt �a�rt ym (Ep. 94) // btlt �nt (Ep. 41).4. �al�iyn b�l (Ep. 15) // mdd �il ym (Ep. 69).5. btlt �nt (Ep. 41) // �al�iyn b�l (Ep. 15).6. �amt yr� (Ep. 23) // �amt �a�rt (Ep. 22).7. pdry bt �ar (Ep. 37) // �ly bt rb (Ep. 39).

3.6 The Epithet Parallels a Series of Epithets of Both the Same and Other Deities

1. mdd �il ym (Ep. 69) // nhr �il rbm (Ep. 80) // tnn �ištm lh (Ep. 104) // b�n

�qltn (Ep. 43) // šly� d šb�t r�ašm (Ep. 101) // mdd �ilm �arš (Ep. 70) // �gl �il �tk (Ep. 86) // klbt �ilm �išt (Ep.64) // bt �il bb (Ep. 36).

3.7 The Epithet(s) Parallels a Term Referring to a Group of Deities

The term referring to the group of deities is not considered an epithet in the present study (see the Introduction, §1).

1. �ab bn �il (Ep. 3) // dr bn �il // mp�rt bn �il // �kmn w šnm.2. ngr �il �ilš (Ep. 79) // �ilš ngr bt b�l (16) // �a�th/k ngrt �ilht.3. bnth // pdry bt �ar (Ep. 37) // ly b[t] rb (Ep. 39).4. ilm // bn �a�rt // �il // bnh // rbt �a�rt ym (Ep. 94) // [pdr]y bt �ar (Ep.

37) // �ly [bt] rb (Ep. 39) // [�ar�y bt y�bdr] (Ep. 38) // [klt knyt].


350 conclusions

5. [�ilm] // [bn] �a�r[t] // �il // bnh // rbt �a�rt ym (Ep. 94) // klt knyt // pdry b<t> �ar (Ep. 37) // �ly bt rb (Ep. 39) // �ar�y bt y�bdr (Ep. 38).

6. �ilm // bnh // [p]dry bt �ar (Ep. 37). 7. �ilm // mtm // k�r(m) brk (Ep. 65) // �ss d�tk (Ep. 58). 8. b�l �pn // špš �lm (Ep. 102) // ��trt // �nt // kl �il �al�y. 9. špš rbt (Ep. 103) // kbkbm knm.10. �r �ab[y �il] (Ep. 109) // [p�r] m�d

3.8 The Epithet is Part of a Word Pair

1. �ab (Ep. 1) w �il �m� (hendiadys) // �i[l(. . .)] // �il šr (Ep. 12).

3.9 The Epithet is Paralleled by Another Epithet in the Broader Context

1. �ab nšrm (Ep. 4) [KTU2 1.19:III:15] parallels �um nšrm (Ep. 21) [KTU2 1.19:III:29].

4. Parallels to Ugaritic Divine Epithets

Most of the Ugaritic divine epithets studied here parallel epithets of similar meaning in Akkadian, Biblical Hebrew, Arabic and other Near Eastern languages. This re�ects the common cultural and religious background of the various polytheistic and later monotheistic religions of the Near East. In many cases these parallels include cognates of the Ugaritic terms, in others only the meaning is parallel.

4.1 Akkadian Parallels to Ugaritic Divine Epithets

1. �ab(/n) ) (Ep. 1): abu dEnlil / abu dSîn / abu dEa (Gilg. XII, 62/63/76); [d]Anum ab�ni (BMS 61:7).

2. �ab �adm (Ep. 2): abi �alm t qaqq[adi] (KAR 184 r.:43); dNin-ti-ug5-ga ummi

�alm t qaqqadi (KAR 41, 4); ummi niš� (KAR 174, IV:14).3. �ab bn �il (Ep. 3): abu il ni (AG, 1–2); m r� + DN; 8 m r� dLisin (CT 24,

26:118); 13 m r� dNin-MAR.KI-ke4 (CT 24, 48:17).4. �adn (/-km) (Ep. 7): ù.mu.un nir.gál dìm.me.er.e.ne : b�lum etelli il� (IVR2

9:1–2); dEnlil b�lu šaqû etel šamê u er�eti rubû b�l gimri šar il ni rabûti (Hinke Kudurru, i 1–3).


conclusions 351

5. �adn �ilm rbm (Ep. 8): etelli il ni, b�l il ni (AG, 38 and 46); il nu rabûtu;

ašarid il ni rabûti (AG, 36); b�l il ni rabûti (AG, 36); etelli il ni rabûti (AG, 38); šar il ni rabûti (AG, 234); migir il� / il ni rabûti (ER, 163–164); nar m il ni rabûti (ER, 192); namad il ni rabûti (ER, 184).

6. [�il] g�r w yqr (Ep. 9): ilu gašru (BMS 21, r. 76); šarr ku b�l ku gašr ku

kabt ku (AKA 265 I:32); gašr� ��r� š�pû par��ša (RA 22, 170:22); šume

kabtu zikri ��ra (3R 7:4). 7. il y�b b ��trt (Ep. 10): dGula šibti uruIsin (PBS 1/2, 30:4); dEa u dDamkina

šib apsî rabî (5R 33 VII 39–41); dAššur ilu ��ru šib É.UR.SAG.KUR.KUR.RA (AOB 1, 64:48).

8. �il mlk (Ep. 11), b�lt mlk (Ep. 34) and mlk (Ep. 75) : dEa šarru malku (BWL, 126:24); ša dEa šarru malku uštabnû kališ paqdakka (CAD Š/2, 103).

9. �il šr (Ep. 12): rubû (AG, 170–172; CAD, R, 399); etellu (AG, 38–39; CAD, E, 381–382).

10. �il �p� b hdr�y (Ep. 13): dEa d �in d�ni qereb apsî (KAR 361:9); šib apsî rabî (5R 33 VII 39–41).

11. �al�iy qrdm (Ep. 14): qarr du l��û (BE 17, 24:2); qaritta m rat dSîn ilta tel�ta (KAR 158, II:16); l��ât gimir il� (CAD, L, 160; AG, 116); dandan il ni (ADD 641, 5); dannum ina il� (CH XLIV, 25); dNergal gašri il ni a��šu (CT 34, 8:25).

12. �al�iyn b�l (Ep. 15): gašru; kaškaššu; pungulu kubukkuš (AG, 249); tel�tu dIštar (AHw, 1345).

13. �ilš ngr bt b�l (Ep. 16) and ngr �il �ilš (Ep. 79): n gir il ni (KAV 154:9); dGÚ.AN.NA sassukkat il� n girat dAnim (YOS 11, 23:14); n gir ekal-

li (CAD, N/1, 118, meaning 2c); digi-sig7-sig7 lúnu-giškiri6 den.lil.lá (BBR 27:7); 3 mu�aldim-gal An-na-ke4 (An = sA-nu-um, I: 85–88 [Litke (1998), 30]); 7 atê [ša] dEreškigal (AfO 19, 117:24); agrig denlil.lá (An = dA-nu-um, I: 289 [Litke (1998), 54]); ddayy n� ša b�t Aššur (Tallqvist [1932], 68–69).

14. �ilt (Ep. 17): iltum rab�tum (AG, 15–16 and CAD, I/J, 89–90).15. �um �ilm (Ep. 19): ummi il ni (AG, 22); ummi il ni rabûti (KAR 349,5);

b n�t il ni rabûti (ABRT I 77).16. �um �um (Ep. 20): an ku AD(ab�)-ka AMA(umm )-ka (SAA 9, 2 III:

26’); att ma k�ma abi u ummi ina p� niš� tabašši (BMS 12:34).17. �in d �lnh (Ep. 24): l šan n; gašru massê l šan n (BAM 339:35’); ša ina

nap�ar il� m �iru l išû (Böllenrücher Nergal p. 50:7).18. bn �il (Ep. 26), bn �ilm mt (Ep. 27), bn dgn (Ep. 28) and bt �il bb (Ep.

36): m r DN; m rat dAnu (Biggs [1967], 18–19; AG, 119–124; CAD, M/1, 313; and ER, 159f ).


352 conclusions

19. bn �ilm mt (Ep. 27), ydd �il �zr (Ep. 62) and mdd �ilm mt (Ep. 71): nam.tar dumu ki.ág.gá den.líl.lá : Namtaru m ru nar m dEnlil (CT 16, 12: 5/7).

20. bny bnwt (Ep. 29): b n binûti (PSBA 20, 158:14); b nû nabn�t (// p tiq

kullat mimma šumšu (Borger, Esarh. 79:4:); p tiqat nabn�te (4R2 56 ii:10; 5R 66 i: 21); b nât ili u am�li (KAR 227, 15).

21. b�l gml (Ep. 30): b�l giškakki (AfO 12, 143:18; Šurpu IV, 96); b�l giš�a��i (Šurpu IV 97); šât �a��i (KAR 158 r. ii 33); birU.ENxGAN2-tenû : šibirru (see CAD, Š/2, 377–378, meanings 1a–b); su8.ba šibir.ra.a.na dè.mu.un.gi4.gi4 : r��û ina šibirrišu lid�kši (ASKT, 125, r. 15–16); giš�a��u

išartu murappišat mi�ri šibirru l p dû ana šumqut z �ir� (OIP 2, 85:5); dNusku n ši giš�a��i ellete (KAH 2 89:11); giš�a��u ša martê; ša giš�a��i ša martê

turuk l tallak (Maqlû I 66; Cf Ford [2002b], 169–174 and RlA, 7, 436, §6).

22. b�lkm (Ep. 31): b�l il ni (ABRT I 23: II, 25).23. b�lt drkt (Ep. 32): našât ma . . . b�l�tu šarr�tu (ABRT I 29:3).24. [b�]lt kp� (Ep. 33): b�l kub/pši (ABL 43, r. 16); š�t kub/pši (AKA 34 I

55); b�l agê (CAD, A/1, 154–155); ištar kubši (Maqlû IX, 49); ištar

kubši kin�i ša ��di teppuš (CAD, K, 485–486); b�l qarn� (CAD, Q, 137).25. b�lt šmm rmm (Ep. 35): Šamaš ša šamê (Studia Mariana 43:3.); ašarid

a��ka š�r šam �� (CT 15 4 II 3).26. bt �ar (Ep. 37): B�let n�rim (YOS 10, 51 iii 22; ibid., 52 iii 22).27. bt rb (Ep. 39): nalši m r t (DUMU.SAL) dAnim l tumaššar (Biggs [1967],

18:7).28. btlt(m) (Ep. 40): iša�alki ardat (VAS 10, 214 VI 40).29. btlt �nt (Ep. 41): (w)ardatum; ki.sikil dInnin an.na : ardatum dIštar (SBH

p. 98 r. 17–18).30. dgy �a�rt (Ep. 45) and dgy rbt �a�rt ym (Ep. 46): dPAP.UL.E.GAR.RA

b �iru �udu š�lil ( JRAS Cent. Supp. pl. 9 vi 31), lúb �ir� meš ša db�lti ša

Urukki (BIN 1 30:7–8).31. hyn d rš yd(m) (Ep. 48): m�dû nik[l ]ti (3R 7 I 2), apkal nikl ti (Bauer

Asb. 2 76 / 1R 35 No. 2:3), b�l nikl ti (AfO 18, 386:22).32. zbl b�l (Ep. 49): rubû dMarduk (Cagni Erra I 190); rubû Nudimmud

(Borger Esarh. 82 r. 11).33. zbl b�l �ar� (Ep. 50): dEnlil b�l šamê u er�etim (CH i, 5); rubû b�l gimri

(Hinke Kudurru i 2 [CAD, R, 399]).34. zbl yr� (Ep. 52): mu�tanpu š�pû etellu dSîn . . . rubû š�pû (Perry, Sin No.

5a:3–4).35. rn br(m) (Ep. 55): mašmaš šipu Asallu�i (IVR2 56 III 49).36. tk dgn (Ep. 57): ilitti dAššur (K 100, 11).


conclusions 353

37. ybmt (/ymmt) l�imm (Ep. 60): d�arpan�tu b�ltu rab�tu ��rat dEnbilulu kallat dNudi[mmud] (ABRT 1, 31 r. 22); kallat É.SAG.ILA2 (Streck Asb. 286 r. 14).

38. ydd (Ep. 61), ydd �il �zr (Ep. 62), mdd �il ym (Ep. 69), mdd �ilm �arš (Ep. 70) and mdd �ilm mt (Ep. 71): namaddu; nar mu; migru; namaddi dAššur (AKA 62 IV 35); nar m dEnlil (Laessøe, Bit Rimki, 57:54); dŠamši migir d[. . .] (Schollmeyer, Nr. 32, 4).

39. klbt �ilm �išt (Ep. 64): [k]alab ummu littaka Gira b nû[ka . . .] a��ka nablu

mu�ammi�u m�šâti [. . .] (BWL, 196:19–20).40. l�pn(/l�pn) �il d(/) p�id (Ep. 66): r�m�nû libbuk (AfO 19 56:17); kabtat

q ssu libbašu r�m�nî (AnSt 30 105:33); p�dû lipdânni (OrNS 36, 10: r. 10’); r�m�nû g mil napš ti muballi� m[�t�t]u ( JRAS Cent. Supp. pl. 2:6); ilu r�m�nû (Iraq 24 93:7).

41. mhr b�l (Ep. 72), mhr �nt (Ep. 73) and rp�u b�l (Ep. 97): qarr du; dnin-gír-sú ur-sag den-líl-ra (SAK 28a, 1–2); uku.uš dutu.ke4 : r�dû dŠamaš (KAV 64, IV 9–15).

42. mhr št (Ep. 74): � bê (ERIN2MEŠ) su-tu-úKI (Idrimi inscription, line 15);

� bê (LÚ.MEŠERIN2MEŠ) sú-u-tù (EA 169:25); dNanâ dSut�ti (KB VI/2, 36,

r. 21); dSumuqan(GÌR) ša Sutî (CT 24, 42: 91–92).43. mlk (Ep. 75) and mlkn (Ep. 75): šar il ni (AG, 234–236; CAD, Š/2,

104, meaning 1m5’); dMarduk-ma šarru (En. el. IV:28, Cf. RSP 3, III:1b–d).

44. mlk q� (Ep. 77): šar �egal[li] (MDP 2, 116:6 [cf. CAD, Š/2, 104].45. mt mt (Ep. 78): dam.nita(mu-ut) dNin.kilim.ke4 (An : dA-nu-um, V, 38

[Litke [1998], 172).46. nyr rbt (Ep. 81): munammir Igigi u Anunnaki š kin namirtu ana niš� apâti

(RA 49, 38:32); mušnammir er�etim rapaštim (BWL, 136: 177); dŠamaš-

munammer (Studies Landsberger 49:74); nannaru (VAS 10 215 r. 24 [CAD N/1, 261]).

47. nyr šmm (Ep. 82): munawwir šamê u er�etim (AG, 140, 445); nannar šamê (CAD, N/1, 260); n�r šamê nis�ti (Streck Asb. 288:5).

48. n�mn �ilm (Ep. 83) and n�mt (bn) �a�t b�l (Ep. 84): damqu dGiš-gím-maš (Gilg. VII 138); [dam]q ta dEnkidu k� ili tabašši (Gilg. I 207); šurri�a ban�tu šurbâ

ru��untu (BA 5 628, No. 4 iv 14 [cf. CAD, R, 427]); gašri il ni a��šu (RA 21: 131, 25); ša . . . ina ištar ti š�turat nabn�ssa (AKA 206 I 1–2).

49. nrt �il(m) špš (Ep. 85): n�r il� Šamaš (Streck Asb. 30 iii 113); Šamaš n�r il� (Streck Asb. 30 iii 113 and Borger Esarh. 46 ii 33); dASARI.ALIM. NUN. NA kar�bu n�r abi lidi[šu] (En. el. VII 5 [CAD N/2, 348]).

50. �lm d�tm (Ep. 90): apkal il� m�dê mimma šumšu (CH XLIX, 101–102).51. �lmt (Ep. 91): ardatu (CAD, A/2, 243; AG, 32).


354 conclusions

52. �rrt l�a šmm (Ep. 92): [m]uša�mi� k�ma nabli er�etim rapaštim (Lambert (1960), 136, line 179); b�lu gitm lum [ša em�qu] rašbu dayy n em�q [n

��r] it (KAR 246:10–11); il ni gašr�tu (Hinke Kudurru iv 15); kubukku

�teniš ba�il išdi[�u] (CAD, E, 157, 166; CAD, I/J, 234; CAD, K, 489 [contrast CAD, B, 176]); kubukk n (CAD, K, 489); kubukk n ��r ti (LSS I/6, No. 8:5; reading with CAD, K, 489); em�q šamê (CAD, E, 157); n�r šamê; n�r šam mi (AG, 133–134); [il�] š�pûtu l��ûtum ša šamé u

er�eti (KAR 355, 10; for the reconstruction, see CAD, L, 160).53. qnyt �ilm (Ep. 93): b nât il ni (BMS 21:58); b n�t il ni rabûti (ABRT I,

77:II:10), b nû il ni (En. el. II, 122 [Anšar]); b nû ili u ištari (KAR 80, 17 Šamaš).

54. rbt �a�rt ym (Ep. 94): ummu rab�tu (AG, 22–23); (b�ltu) rab�tu (AG, 62–63, 170).

55. rkb �rpt (Ep. 96): r kib �mu rabûtu (CT 15, 15:7).56. šly� d šb�t r�ašm (Ep. 101): šitlu�u; šullu�u; Nudimmud ša abb�šu š lissunu

šûma (En. el. I:17); ��ru 7 qaqqad šu (MUŠ 7 SAG.DU.MEŠ-šú) (CT 40, 24 [K. 6294], line 4); ��ru 2 qaqqad šu (CT 40, 24 (K. 6294), lines 1–3.); ša k�ma mušma��i seba qaqqad šu (Angim [ed. Cooper], line 138 [cf. CAD, M/2, 278]).

57. špš �lm (Ep. 102): dšamaš d r�tu (EA 155:6 and 47); šarru d rû (Seux, ER, 70, 297; CAD, D, 116).

58. �p� nhr (Ep. 105): dayy nu; š pi�u; di-ku5 ka-lam-ma-gé : dayy n m ti

(ABRT I 20, 24) (Sumerian-Akkadian).59. �p�n (Ep. 106): dayy num; š pi�um; š pi� il� u aw�l�tim and š pi� il� (Syria

32 12 i 3 and 17 v 13; cf. CAD, Š/1, 459).60. �r (Ep. 107): š�ru; r�mu; š�r šam �i (CT 15 4 ii 3).

4.2 Biblical Parallels to Ugaritic Divine Epithets

1. �ab šnm (Ep. 5): ˆymwy qyt[ (Dan. 7:9, 13, 22) (Biblical Aramaic). 2. �adn (Ep. 7) and �adnkm (Ep. 7): ˆwdah (e.g., Ex. 23:17; 34:23); ynwda

(passim, especially as the qere for the tetragrammaton). 3. [�il] g�r w yqr (Ep. 9): dwbkw z[ (Ps. 63:3 and, in reverse order, Ps. 29:1)

(Biblical Hebrew); arqyw apqt (Dan. 2:37; cf. Dan. 4:27) (Biblical Aramaic).

4. �il mlk (Ep. 11), mlk (Ep 75) and mlkn (Ep. 75): òh �lmh (Ps. 98:6); wrmz . . . μyhla �rah lk �lm yk wrmz wnklml wrmz wrmz μyhla (Ps. 47:7–8).

5. �il šr (Ep. 12): lwdgh rch (Dan. 12:1), abxh rc (Dan. 8:11); μyrc rc (Dan. 8:25).


conclusions 355

6. �il �p� b hdr�y (Ep. 13): twrtv[b bvwyh μyaprh rtym ˆvbh �lm gw[ y[rdabw ( Josh. 12:4 and its parallels in Deut. 1:4; Josh. 13:12).

7. �ilt �dynm (Ep. 18): ˆwdyx yhla ( Judg. 10:6). 8. �um �um (Ep. 20): ynpsay òhw ynwbz[ ymaw yba yk (Ps. 27:10). 9. �amt �a�rt (Ep. 22) and �amt yr� (Ep. 23): yrc tjpv rgh (Gen. 16:8).10. �in d �lnh (Ep. 24): �yl[ lb ytbwf hta yja òhl trma (Ps. 16:2).11. b�n br (Ep. 42) // b�n �qltn (Ep. 43): ˆwtlq[ vjn // jrb vjn (Isa.

27:1).12. dmrn (Ep. 47): trmzw yz[ (Ex. 15:2; Isa. 12:2; Ps. 118:14).13. zbl b�l (Ep. 49): lbz tyb (1Kgs. 8:13 // 2Chr. 6:2).14. zbl mlk �llmy (Ep. 53): μlw[l �lm òh bvyw bvy lwbml òh (Ps. 29:10).15. rn br(m) (Ep. 55) and �lm d�tm (Ep. 90): rbj rbj // yd[ny (Deut.

18:10–11).16. ybmt (/ymmt) l�imm (Ep. 60): μymal (Ps. 9:9; 67:5).17. ydd �il �zr (Ep. 62): hydydy (Deut. 33:12).18. l�pn (/l�pn) �il d (/ ) p�id (Ep. 66): μwjrw ˆwnj (Ex. 34:6; Jonah 4:2; Ps.

86:15).19. l�pn w qdš (Ep. 67): vwdq (Isa. 40:25; Hab. 3:3; Job 6:10); larcy vwdq

(e.g., Isa. 5:24; Ps. 71:22) and vwdqh lah (Isa. 5:16).20. nhr �il rbm (Ep. 80) // tnn �ištm lh (Ep. 104) // b�n �qltn (Ep. 43) // šly�

d šb�t r�ašm (Ep. 101) // mdd �ilm �arš (Ep. 70): ˆtya twrhn // ljnw ˆy[m // ˆtywl yvar // μynynt yvar // μy (Ps. 74:13–15); (tjd/tw)rhn // μy (Ps. 89:26); μyrhn // μyrhn // μy (Hab. 3:8); μybr μym (Ps. 29:3; 93:4); μybrhw μymwx[h rhnh ym (Isa. 8:7); μybr μym// twrhn (Cant. 8:7); μwht hbr (Isa. 51:10; Amos 7:4; Ps. 36:7).

21. nyr rbt (Ep. 81): ldgh rwamh . . . ̂fqh rwamh (Gen. 1:16).22. �ly (Ep. 87): wyl[ (Deut. 33:12; 1Sam. 2:10).23. ��tr �r� (Ep. 89): . . . wlky alw wlvky ypdr ˆk l[ �yr[ rwbgk ytwa òhw ( Jer.

20:11); �yr[ // rwbg (Isa. 49:25).24. �lmt (Ep. 91): . . . ̂b tdlyw hrh hml[h hnh (Isa. 7:14).25. qnyt �ilm (Ep. 93): �raw μymv hnq (Gen. 14:19, 22); �nq �yba awh awlh

(Deut. 32:6); ynnq òh (Prov. 8:22).26. rkb �rpt (Ep. 96): twbr[b bkr (Ps. 68:5) and μrq ymv ymvb bkr (Ps. 68:34).27. rp�u mlk �lm (Ep. 98): μlw[ �lm ( Jer. 10:10; cf. Ps. 10:16).28. ršp �b�i (Ep. 100): twabx òh (Isa. 1:24); hmjlm vya (Ex. 15:3).29. šly� d šb�t r�ašm (Ep. 101): μynynt yvar (Ps. 74:13); ˆtywl yvar (Ps.

74:14).30. tnn ištm lh (Ep. 104): . . . wflmty va ydwdyk wklhy μydypl wypm

axy wypm bhlw fhlt μyljg wvpn ( Job 41:11–13).


356 conclusions

31. �p� nhr (Ep. 105): ˆyd; fpv (Judg. 11:27; 1Sam. 24:16; Isa. 33:22; Ps. 9:5; 50:6; 68:6; 75:8); �rah lk fpv (Gen. 18:25); �rah fpv (Ps. 94:2).

32. �p�n (Ep. 106): wn[yvwy awh wnklm òh wnqqjm òh wnfpv òh yk (Isa. 33:22).

4.3 Arabic Parallels to Ugaritic Divine Epithets

1. �ab �adm (Ep. 2): ��un li-�alqihi. 2. �ab šnm (Ep. 5): qad�mun. 3. �adn / �adnkm (Ep. 7) and b�lkm (Ep. 31): rabbun. 4. [�il] g�r w yqr (Ep. 9): q dirun; �az�zun; qawiyyun. 5. �il mlk (Ep. 11), mlk (Ep. 75) and mlkn (Ep. 75): fata� l �allahu�al-maliku

�al-aqqu (Q. 20:114; 23:116); . . . al-maliki l-qudd�si l-�az�zi l-ak�mi (Q. 62:1); maliki n-n si (Q. 114:2); maliki yaumi �l-d�ni (Q. 1:3).

6. �al�iy qrdm (Ep. 14) and �al�iyn b�l (Ep. 15): q dirun; �az�zun; qawiyyun. 7. �in d �lnh (Ep. 24): �alla� laysa fawqahu šay�un; al-�aliyyu. 8. bny bnwt (Ep. 29): � liqun; b ri�un; f �irun; �All hu � liqu kulli šay�in (Q.

6:102; 13:16; 39:62; 40:62). 9. bt �ar (Ep. 37): �Allahu n�ru s-samaw ti wa-l-�ar�i (Q. 24:35).10. hyn d rš yd(m) (Ep. 48): �al�mun.11. zbl b�l �ar� (Ep. 50): rabbu s-samaw ti wa-l-�ar�i wa-m baynahum (Q.

37:5; 38:66).12. zbl mlk �llmy (Ep. 53) and rp�u mlk �lm (Ep. 98): b qin; �abadiyyun.13. yly (Ep. 54): � l-ayli; �allahumma al-ayli š-šad�di; l ayla (/ awla)

wa-l quwwata �ill bi-ll hi.14. l�pn/l�pn �il d/ p�id (Ep. 66): ar-ram nu r-ra�mu.15. l�pn w qdš (Ep. 67): qudd�sun.16. nyr šmm (Ep. 82): n�ru as-samaw ti wa l-�ar�i

17. n�mn �ilm (Ep. 83) and n�mt (/bn) �a�t b�l (Ep. 84): inna ll ha �am�lun

yuibbu l-�am la (ad�th Muslim).18. �ly (Ep. 87): al-�aliyyu; �alla� laysa fawqahu šay�un (T � al-�ar�s, XIX,

699); wa-huwa l-�aliyyu l-�a��mu (Q. 2:255).19. ��tr �r� (Ep. 89): q dirun; �az�zun; qawiyyun.20. �lm d�tm (Ep. 90): �al�mun; ak�mun.21. qnyt �ilm (Ep. 93): � liqun, b ri�un.22. �p�n (Ep. 106): akamun; dayy nun.


conclusions 357

4.4 Other Parallels to Ugaritic Divine Epithets

1. �ab / �abn (Ep. 1): ab�ma (Emar). 2. �ab bn �il (Ep. 3): a-mu dingir-dingir-dingir (Eblaite). 3. �ab nšrm (Ep. 4): BE Ámušen-Ámušen (Eblaite). 4. �adn / �adnkm (Ep. 7): �dn; [l]rbt ltnt pnb�l wl�dn lb�lmn (Phoenician/

Punic). 5. �adn �ilm rbm (Ep. 8): en dingir gal-gal-e-ne (Sumerian). 6. �ilš ngr bt b�l (Ep. 16) and ngr �il �ilš (Ep. 79): �� (Hesiodus,

Opera et Dies, 80), (Greek). 7. �um �um (Ep. 20): p�ln b�l ldnnym l�b wl�m (KAI 26 A I:3) (Phoenician). 8. b�lt šmm rmm (Ep. 35): šmm rmm (KAI 15) (Phoenician); nbt pt

(Egyptian). 9. b�n �qltn (Ep. 43): kur�k� y�t�n�y� �a(y)k ewy� dm� dr�šep met�awqed napšeh

(Payne Smith, Thesaurus, 2963).10. gmr hd (Ep. 44): ršp (h)mkl (Phoenician).11. zbl b�l (Ep. 49): �� (version of Symmachus to 2Kgs. 1:2ff.);

�� (Matt. 10:25; 12:24,27; Mark 3:22; Luke 11:15,18–19).12. zbl ym (Ep. 51): amyd arc ((Bavli �ullin, 41b); hrç l[ [çwhy òr rzg

hy[lbw amyd (Palestinian Talmud, San 25d[27–28]) (Talmudic).13. mhr b�l (Ep. 72), mhr �nt (Ep. 73), and rp�u b�l (Ep. 97): dnin-gír-sú ur-

sag den-líl-ra (SAK 28a, 1–2) (Sumerian).14. mlk q� (Ep. 77): dEN.GURUN; (5-àm dingir gurun.a.ke4) in AN : dA-

nu-um, II: 394–401 (Litke [1998], 112) (Hittite).15. qnyt �ilm (Ep. 93): xra nq [la] (Inscription from Jerusalem); �l qn

�r� (KAI 26A iii 18) (Phoenician inscription of Azatiwada ); �l qn

�r� (KAI 129:1) (Neo-Punic inscription from Leptis Magna); �lqnr� / �lqwnr� (Aramaic texts from Palmyra); b�lu q�ni (Emar); b�ny� šwmy� w�rq� (Ginza Yamina) (Mandaic); μ�� (Greek).

16. rbt �a�rt ym (Ep. 94): hrbt b�lt gbl (KAI 10:2,15); lrbt l�m� wlrbt lb�lt (KAI 83:1) (Phoenician/Punic). dBAD.AL6 kalam-tim (Eblaite).

17. ršp �b�i (Ep. 100): dLAMMA KI.KAL.BAD (Hittite).18. šly� d šb�t r�ašm (Ep. 101): d�yw� š�ly�� (DC 43[R] J, 77) (Mandaic); t�nyn�

hw br �n�š� byš� // šwb� ryš�w�t� �tl3 // šwb� �tl3 ryš�w�t� (Ginza Smala [ed. Petermann], 84:25–85:3) (Late Mandaic literature).

19. špš �lm (Ep. 102): šmš �lm (KAI 26A iii 19) (Phoenician Inscription).20. �p� nhr (Ep. 105): di-ku5 kalam-ma-ke4 (ABRT I 20, 24) (Sumerian).21. �r (Ep. 107): k3 (Egyptian).


RAHMOUNI_f14_358-386.indd 358 8/29/2007 7:29:18 PM

APPENDIX ONE

A GLOSSARY OF THE COMPONENTS OF THE DIVINE EPITHETS IN THE UGARITIC TEXTS

(WITH LISTINGS OF ALL EPITHETS IN WHICH EACH COMPONENT OCCURS)

I. �ab “father”

1. �ab / �abn (Ep 1) “father” / “our father” [�abu / �ab�na/u]2. �ab �adm (Ep 2) “father of mankind” [�abu �adami]3. �ab bn �il (Ep 3) “father of the children [�abu bin �ili] of �Ilu”4. �ab nšrm (Ep 4) “father of raptors” [�abu ni/ašarma]5. �ab šnm (Ep 5) “father of years” [�abu šanma]6. �r �abh (Ep 108) “the bull, his father” [�ôru �ab�hu]7. �r �aby(/k/h) �il (Ep 109) “the bull, my(/your/ [�ôru �ab�ya . . . �ilu] his/her) father, �Ilu”8. �r �il �aby(/k/h/n) (Ep 110) “the bull, �Ilu, my [�ôru �Ilu �ab�ya . . .] (/your/his/her/our) father”

II. �ad “father”

1. �ad �ad (Ep 6) “father! father!” [�adu �adu]

III. �adm “mankind”

1. �ab �adm (Ep 2) “father of mankind” [�abu �adami]

IV. �adn “lord (/ father [?])”

1. �adn / adnkm (Ep 7) “lord” / “your lord” [�ad�nu(/kum[u])]2. �adn �ilm (/ rbm) (Ep 8) “lord of the (/ great) [�ad�nu �ilma gods” (/ rabbma)]

V. �a� “brother”

1. šr �a�yh (UE) “the chief of his [šarru �a��hu] brothers”


360 appendix one

VI. �a�t “sisters”

1. n�mt (/ bn) �a�t b�l (Ep 84) “the loveliest of [na�matu (/ bêna) (/ among) the sisters �a��ti ba�li] of Ba�lu”

VII. �il “ �Ilu”

1. �ab bn �il (Ep 3) “father of the children [�abu bin �ili] of �Ilu” 2. �il mlk (Ep 11) “�Ilu the king” [�ilu malku] 3. �il šr (Ep 12) “�Ilu the prince” [�ilu šarru] 4. bn �il (Ep 26) “the son of �Ilu” [binu �ili] 5. bn �ilm mt (Ep 27) “the son of �Ilu, Môtu” [binu �ilima môtu] 6. bt �il bb (Ep 36) “the daughter of �Ilu, [bittu �ili �abibu (?)] �bb (Flame)” 7. ydd �il �zr (Ep 62) “the beloved of �Ilu, [yad�/du �ili �azru] the hero” 8. klbt �ilm �išt (Ep 64) “the bitch of �Ilu, [kalbatu �ilima �ištu] �Ištu (Fire)” 9. mdd �il ym (Ep 69) “the beloved of �Ilu, [mê/ôda/�du �ili Yammu” yammu]10. mdd �ilm �arš (Ep 70) “the beloved of �Ilu, [mê/ôda/�du �ilima �Arš” �arš]11. mdd �ilm mt (Ep 71) “the beloved of �Ilu, [mê/ôda/�du �ilima Môtu” môtu]12. �gl �il �tk (Ep 86) “the calf of �Ilu, �tk” [�iglu �ili �tk]13. �r �aby(/k/h) �il (Ep 109) “the bull, my (/your/ [�ôru �ab�ya . . .�ilu] his/her) father, �Ilu” 14. �r �il �aby(/k/h/n) “the bull, �Ilu, my [�ôru �ilu �ab�ya . . .] (Ep 110) (/your/his/her/our) father”

VIII. �il “god, divine”

1. �adn �ilm (/ rbm) (Ep 8) “lord of the (/ great) [�ad�nu �ilma gods” (/ rabbma)] 2. [�il ] g�r w yqr (Ep 9) “the powerful and [�ilu ga�aru wa august [god]” yaqaru] 3. �il y�b b��trt (Ep 10) “the god who sits [�ilu y��ibu bi �a�tarti ] (enthroned) in �A�tartu”


a glossary of the components of the divine epithets 361

4. �il �p� b hdr�y (Ep 13) “the god who judges [�ilu ��pi u bi hidra�yi] (/ rules) in Hidra�yu” 5. �um �ilm (Ep 19) “the mother of the [�ummu �ilma] gods” 6. l�pn(/l�pn) �il d(/ ) p�id “the sagacious one, [la ap�nu �ilu :� (Ep 66) the god of mercy” pa�di (?)] 7. ngr �il �ilš (Ep 79) “the divine herald, [n�giru �ili �Ilš] �Ilš” 8. nhr �il rbm (Ep 80) “Naharu, the god of [naharu �ilu rabbma] the immense (waters)” 9. n�mn �ilm (Ep 83) “the most handsome [nu�m�nu �ilma] of the gods”10. nrt �il(/m) špš (Ep 85) “the lamp of the gods, [n�r(a)tu �ili (/�ilma) Šapšu” šapšu]11. qnyt �ilm (Ep 93) “the creatress of the [q�niyatu �ilma] gods”12. �r �il d p�id (Ep 111) “the bull, the god of [�ôru �ilu d� pa�di (?)] mercy”

IX. �al�iy “mighty”

1. �al�iy qrdm (Ep 14) “the mightiest of the [�al�yu qarr�dma] heroes”

X. �al�iyn “the mighty one”

1. �al�iyn b�l (Ep 15) “Ba�lu the mighty one” [�al�y�nu ba�lu]

XI. �ilš “ �Ilš”

1. �ilš ngr bt b�l (Ep 16) “ �Ilš, the herald of the [�Ilš n�giru bêti ba�li] house of Ba�lu” 2. ngr �il �ilš (Ep 79) “the divine herald, �Ilš” [n�giru �ili �Ilš]

XII. �ilt “goddess”

1. �ilt (Ep 17) “the goddess” [�il(a)tu] 2. �ilt �asrm (UE) “the goddess of the [�il(a)tu �asrma] captives”


362 appendix one

3. �ilt mgdl (UE) “the goddess of the [�il(a)tu magdali] watchtower”4. �ilt �dynm (Ep 18) “the goddess of Sidon” [�il(a)tu �idy�nima]

XIII. �um “mother”

1. �um �ilm (Ep 19) “the mother of the [�ummu �ilma] gods”2. �um �um (Ep 20) “mother, mother” [�umm �umm]3. �um nšrm (Ep 21) “mother of raptors” [�ummu ni/aÓ�arma]

XIV. �amt “maidservant”

1. �amt �a�rt (Ep 22) “maidservant of [�amatu �a�irati] �A�iratu”2. �amt yr� (Ep 23) “maidservant of [�amatu yari�i] Yari�u”

XV. �in “there is none”

1. �in d �lnh (Ep 24) “without equal (lit. [�êna d� �alê/ there is none above an(n)ahu] him)”

XVI. �asrm “captives, prisoners”

1. �ilt �asrm (UE) “the goddess of the [�ilatu �asrma] captives (?)”

XVII. �a�zt “. . .”

1. mlk �a�zt (Ep 76) “the (divine) patron [malku . . .] of . . .”

XVIII. �ar “light”

1. bt �ar (Ep 37) “disperser of light” [bittu ��ri]



XIX. �ar� “world”

1. zbl b�l �ar� (Ep 50) “the prince, lord of [zi/ub�lu ba�lu �ar�i] the earth”

XX. �arš “�Arš”

1. mdd �ilm �arš (Ep 70) “the beloved of �Ilu, [mê/ôda/�du �ilima �Arš” �arš]

XXI. �išt “�re; �Ištu (Fire)”

1. klbt �ilm �išt (Ep 64) “the bitch of �Ilu, [kalbatu �ilima �ištu] �Ištu (Fire)”2. tnn �ištm lh (Ep 104) “the dragon of the [tunnanu �išt�mi two �ames” lahu]

XXII. �a�rt “ �A�iratu”

1. �amt �a�rt (Ep 22) “maidservant of [�amatu �a�irati] �A�iratu”2. �a�rt rbt (Ep 25) “ �A�iratu the lady” [�a�iratu rabbatu]3. dgy �a�rt (Ep 45) “the �sherman of [dagg�yu �a�irati] �A�iratu”4. dgy rbt �a�rt ym (Ep 46) “the �sherman of the [daggayu rabbati lady �A�iratu of the �a�irati yammi] sea”5. rbt �a�rt ym (Ep 94) “the lady �A�iratu of [rabbatu �a�iratu the sea” yammi]

XXIII. b hdr�y “in Hidra�yu”

1. �il �p� bhdr�y (Ep 13) “the god who judges [�ilu ��pi u bi hidra�yi] (/ rules) in Hidra�yu”

XXIV. b ��trt “in �A�tartu”

1. �il y�b b��trt (Ep 10) “the god who sits [�ilu y��ibu bi �a�tarti] (enthroned) in �A�tartu”


364 appendix one

XXV. bn “son”

1. �ab bn �il (Ep 3) “father of the children [�abu bin �ili] of �Ilu”2. bn �il (Ep 26) “the son of �Ilu” [binu �ili]3. bn �ilm mt (Ep 27) “the son of �Ilu, Môtu” [binu �ilima môtu]4. bn dgn (Ep 28) “the son of Dag�nu” [binu dag�ni]

XXVI. bn “among”


XXVII. bnwt “created ones, creatures”

1. bny bnwt (Ep 29) “the creator of [b�niyu ban�w�ti] creatures”

XXVIII. bny “creator”

1. bny bnwt (Ep 29) “the creator of [b�niyu ban�w�ti] creatures”

XXIX. b�l “Ba�lu”

1. �al�iyn b�l (Ep 15) “Ba�lu the mighty one” [�al�y�nu ba�lu]2. �ilš ngr bt b�l (Ep 16) “ �Ilš, the herald of the [�Ilš n�giru bêti ba�li] house of Ba�lu”3. zbl b�l (Ep 49) “prince Ba�lu” [zi/ub�lu ba�lu]4. �tnm b�l (Ep. 59) “son-in-law of Ba�lu” [�atanuma ba�li]5. mhr b�l (Ep 72) “the warrior of Ba�lu” [m�ha/iru ba�li]6. n�mt (/ bn) �a�t b�l “the loveliest of [na�matu (/ bêna) (Ep 84) (/ among) the sisters �a��ti ba�li] of Ba�lu”7. rp�u b�l (Ep 97) “the hero of Ba�lu” [rapa�u ba�li]

XXX. b�l “lord, master, possessor”

1. b�l gml (Ep 30) “possessor of the [ba�lu gamli] gamlu-staff ”



2. b�lkm (Ep 31) “your (pl.) master” [ba�lukum(u)]3. zbl b�l �ar� (Ep 50) “the prince, lord of [zi/ub�lu ba�lu �ar�i] the earth”

XXXI. b�lt “lady, mistress, possessor”

1. b�lt btm/bhtm/bwtm (UE) “mistress of the [ba�latu b�tma . . .] palace”2. b�lt btm rmm (UE) “mistress of the lofty [ba�latu b�tma palace” r�mma]3. b�lt drkt (Ep 32) “mistress of dominion” [ba�latu durkati]4. [b�]lt kp� (Ep 33) “[mist]ress of the [ba�latu kup�i] kp�-headdress”5. b�lt mlk (Ep 34) “mistress of kingship” [ba�latu mulki]6. b�lt šmm rmm (Ep 35) “mistress of the high [ba�latu šamma heavens” r�mma]

XXXII. br “�eeing (?)”

1. b�n br (Ep 42) “the �eeing (?) serpent” [ba�nu bar�u]

XXXIII. bt “daughter, disperser”

1. bt �il bb (Ep 36) “the daughter of �Ilu, [bittu �ili �abibu (?)] �bb (Flame)”2. bt �ar (Ep 37) “disperser of light” [bittu ��ri]3. bt y�bdr (Ep 38) “disperser (/ daughter) [bittu y�bdr] of y�bdr”4. bt rb (Ep 39) “disperser of showers” [bittu rabbi]

XXXIV. bt “house, palace, temple” / btm / bhtm / bwtm “palace”

1. �ilš ngr bt b�l (Ep 16) “ �Ilš, the herald of [�Ilš n�giru bêti ba�li] the house of Ba�lu”2. b�lt btm/bhtm/bwtm (UE) “mistress of the [ba�latu b�tma . . .] palace”3. b�lt btm rmm (UE) “mistress of the lofty [ba�latu b�tma palace” r�mma]


366 appendix one

XXXV. btlt “maiden”

1. btlt(m) (Ep 40) “maiden” [bat�l(a)tu(ma)]2. btlt �nt (Ep 41) “the maiden �Anatu” [bat�l(a)tu �anatu]

XXXVI. b�n “serpent”

1. b�n br (Ep 42) “the �eeing (?) serpent” [ba�nu bar�u]2. b�n �qltn (Ep 43) “the twisting [ba�nu �aqallat�nu] (/ twisted) serpent”

XXXVII. gml “gamlu-staff ”

1. b�l gml (Ep 30) “possessor of the [ba�lu gamli] gamlu-staff”

XXXVIII. gmr “annihilator”

1. gmr hd (Ep 44) “the annihilator [gamm�ru haddu] Haddu”

XXXIX. g�r “strong, powerful”

1. [�il] g�r w yqr (Ep 9) “the powerful and [�ilu ga�aru wa august [god]” yaqaru]2. �nt g�r<t> (Ep 88) “ �Anatu the powerful” [�anatu ga�ara<tu>]

XL. d rš “dexterous” (cf. LVIIa. rš “dexterous”)

1. hyn d rš ydm (Ep 48) “Hayy�nu, the one of [hayy�nu d� �arr�šu the dexterous hands” yadêmi]

XLI. d �lnh “equal (lit. who is above him)”

1. �in d �lnh (Ep 24) “without equal (lit. [�êna d� �alê/ there is none above an(n)ahu] him)”



XLII. d(/) p�id “of mercy”

1. l�pn(/l�pn) �il d(/) p�id “the sagacious one, [la ap�nu �ilu :� (Ep 66) the god of mercy” pa�di (?)]2. �r �il d p�id (Ep 111) “the bull, the god of [�ôru �ilu d� pa�di (?)] mercy”

XLIII. d šb�t “who has seven . . .”

1. šly� d šb�t r�ašm (Ep 101) “the dominant one [šulay u/šulayyi u d� who has seven heads” šab�ati ra�ašma]

XLIV. dgy “�sherman”

1. dgy �a�rt (Ep 45) “the �sherman of [dagg�yu �a�irati] �A�iratu”2. dgy rbt �a�rt ym (Ep 46) “the �sherman of the [daggayu rabbati lady �A�iratu of the �a�irati yammi] sea”

XLV. dgn “Dag�nu”

1. bn dgn (Ep 28) “the son of Dag�nu” [binu dag�ni]2. tk dgn (Ep 57) “scion of Dag�nu” [�at�/ku dag�ni]

XLVI. dmrn “the valiant one”

1. dmrn (Ep 47) “the valiant one” [damr�nu]

XLVII. d�t(k/m) “( your/the) expert (in magic)”

1. �ss d�tk (Ep 58) “assu, your expert [�assu da�tuki (?)] (in magic)”2. �lm d�tm (Ep 90) “the youth, the expert [�almu da�tuma (?)] (in magic)”

XLVIII. drkt “dominion”

1. b�lt drkt (Ep 32) “mistress of dominion” [ba�latu durkati]


368 appendix one

XLIX. bb “9bb (Flame)”

1. bt �il bb (Ep 36) “the daughter of �Ilu, [bittu �ili �abibu (?)] �bb (Flame)”

L. hd “Haddu”

1. gmr hd (Ep 44) “the annihilator [gamm�ru haddu] Haddu”

LI. hyn “Hayy�nu”


LII. zbl “prince”

1. zbl (UE) “the prince” [zi/ub�lu]2. zbl b�l (Ep 49) “prince Ba�lu” [zi/ub�lu ba�lu]3. zbl b�l �ar� (Ep 50) “the prince, lord of [zi/ub�lu ba�lu �ar�i] the earth”4. zbl ym (Ep 51) “prince Yammu” [zi/ub�lu yammu]5. zbl yr� (Ep 52) “prince Yari�u” [zi/ub�lu yari�u]6. zbl mlk �llmy (Ep 53) “the prince, the [zi/ub�lu malku eternal king” ��l(e)lamiyu (?)]7. yr� zbl (Ep 63) “Yari�u the prince” [yari�u zi/ub�lu]8. ršp zbl (Ep 99) “Rašap the prince” [rašap zi/ub�lu]

LIII. br(m/k) “(your) spellcaster”

1. rn brm (Ep 55) “�ôr�nu, the [�ôr�nu ��biruma] spellcaster”2. k�r(m) brk (Ep 65) “Kô�aru, your [kô�aru ��biruki] spellcaster”

LIV. yly “the mighty”

1. yly (Ep 54) “the mighty” [�ayyaliyu (?)]



LV. rn “�ôr�nu”

1. rn brm (Ep 55) “�ôr�nu, the [�ôr�nu ��biruma] spellcaster”

LVI. rš “dexterous” (cf. XLIII. d rš “dexterous”)

1. rš (Ep 56) “the dexterous one” [�arr�šu]

LVII. tk “scion”

1. tk dgn (Ep 57) “scion of Dag�nu” [�at�/ku dag�ni]

LVIII. tkk “your sire”

1. l�pn tkk (Ep 68) “the sagacious one, [la ap�nu ��tikuki/a] your sire”

LIX. �ss “assu”

1. �ss d�tk (Ep 58) “assu, your expert [�assu da�tuki (?)] (in magic)”

LX. �tn “son-in-law”

1. �tnm b�l (Ep 59) “son-in-law of Ba�lu” [�atanuma ba�li]

LXI. ybmt (/ ymmt) “(divine) sister-in-law”

1. ybmt (/ ymmt) l�imm “the (divine) sister-in- [yabimtu lu�mma] (Ep 60) law associated with the peoples (?)”

LXII. ydd “beloved”

1. ydd (Ep 61) “the beloved” [yad�/du]2. ydd �il �zr (Ep 62) “the beloved of �Ilu, [yad�/du �ili �azru] the hero”


370 appendix one

LXIII. ydm “two hands”


LXIV. yly “kinsmen”

1. šr ylyh (UE) “the chief of his [šarru ylyh(?) ] kinsmen”

LXV. ym “Yammu (god of the sea)”

1. zbl ym (Ep 51) “prince Yammu” [zi/ub�lu yammu]2. mdd �il ym (Ep 69) “the beloved of �Ilu, [mê/ôda/�du �ili Yammu” yammu]3. �lm ym (UE) “the servant (youth) (?) [�almu (?) yammi] of Yammu”

LXVI. ym “sea”

1. dgy rbt �a�rt ym (Ep 46) “the �sherman of the [daggayu rabbati lady �A�iratu of the �a�irati yammi] sea”2. rbt �a�rt ym (Ep 94) “the lady �A�iratu of [rabbatu �a�iratu the sea” yammi]

LXVII. y�bdr “y�bdr”

1. bt y�bdr (Ep 38) “disperser (/ daughter) [bittu y�bdr] of y�bdr”

LXVIII. yqr “august”

1. [�il] g�r w yqr (Ep 9) “the powerful and [�ilu ga�aru wa august [god]” yaqaru]

LXIX. yr� “Yari�u”

1. �amt yr� (Ep 23) “maidservant of [�amatu yari�i] Yari�u”2. zbl yr� (Ep 52) “prince Yari�u” [zi/ub�lu yari�u]3. yr� zbl (Ep 63) “Yari�u the prince” [yari�u zi/ub�lu]



LXX. y�b “the one who sits (enthroned)”

1. �il y�b b��trt (Ep 10) “the god who sits [�ilu y��ibu bi �a�tarti] (enthroned) in �A�tartu”

LXXI. klbt “bitch”

1. klbt �ilm �išt (Ep 64) “the bitch of �Ilu, [kalbatu �ilima �ištu] �Ištu (Fire)”

LXXII. kp� “the kp�-headdress”

1. [b� ]lt kp� (Ep 33) “[mist]ress of the [ba�latu kup�i] kp�-headdress”

LXXIII. k�r “Kô�aru”

1. k�r(m) brk (Ep 65) “Kô�aru, your [kô�aru ��biruki] spellcaster”

LXXIV. l�a “power”

1. �rrt l�a šmm (Ep 92) “the scorcher, the [�a�riratu (?) la�â power of the šamma] heavens”

LXXV. l�imm “peoples (?)”

1. ybmt (/ ymmt) l�imm “the (divine) sister-in- [yabimtu lu�mma] (Ep 60) law associated with the peoples (?)”

LXXVI. lh “(belonging) to him”

1. tnn �ištm lh (Ep. 104) “the dragon of the [tunnanu �išt�mi two �ames” lahu]


372 appendix one

LXXVII. l�pn (/ l�pn) “the sagacious one”

1. l�pn(/l�pn) �il d(/ ) p�id “the sagacious one, [la ap�nu �ilu :� (Ep 66) the god of mercy” pa�di (?)]2. l�pn w qdš (Ep 67) “the sagacious and [la ap�nu wa qadušu] holy one”3. l�pn tkk (Ep 68) “the sagacious one, [la ap�nu ��tikuki/a] your sire”4. �r l�pn (Ep 112) “the bull, the sagacious [�ôru la ap�nu] one”

LXXVIII. mgdl “watchtower”

1. �ilt mgdl (UE) “the goddess of the [�il(a)tu magdali] watchtower”

LXXIX. mdd “beloved”

1. mdd �il ym (Ep 69) “the beloved of �Ilu, [mê/ôda/�du �ili Yammu” yammu]2. mdd �ilm �arš (Ep 70) “the beloved of �Ilu, [mê/ôda/�du �ilima �Arš” �arš]3. mdd �ilm mt (Ep 71) “the beloved of �Ilu, [mê/ôda/�du �ilima Môtu” môtu]

LXXX. mhr “warrior”

1. mhr b�l (Ep 72) “the warrior of Ba�lu” [m�ha/iru ba�li]2. mhr �nt (Ep 73) “the warrior of �Anatu” [m�ha/iru �anati]3. mhr št (Ep 74) “the Sutean warrior” [m�ha/iru š�tî]

LXXXI. mlk “king; (divine) patron”

1. �il mlk (Ep 11) “ �Ilu the king” [�ilu malku]2. zbl mlk �llmy (Ep 53) “the prince, the [zi/ub�lu malku eternal king” ��l(e)lamiyu(?)]3. mlk / mlkn (Ep 75) “king” / “our king” [malku / malkuna/u]4. mlk �a�zt (Ep 76) “the (divine) patron [malku . . .] of . . .”5. mlk q� (Ep 77) “the (divine) patron [malku qê�i] of (summer) fruit”6. rp�u mlk �lm (98) “the hero, the eternal [rapa�u malku ��lami] king”



LXXXII. mt “Môtu”

1. bn �ilm mt (Ep 27) “the son of �Ilu, Môtu” [binu �ilima môtu]2. mdd �ilm mt (Ep 71) “the beloved of �Ilu, [mê/ôda/�du �ilima Môtu” môtu]

LXXXIII. mt “husband, man”

1. mt mt (Ep 78) “husband, husband” [mutu mutu]2. mtm (UE) “manly one” [mutuma]

LXXXIV. ngr “herald”

1. �ilš ngr bt b�l (Ep 16) “ �Ilš, the herald of the [�Ilš n�giru bêti ba�li] house of Ba�lu”2. ngr �il �ilš (Ep 79) “the divine herald, �Ilš” [n�giru �ili �Ilš]

LXXXV. nhr “Naharu”

1. nhr �il rbm (Ep 80) “Naharu, the god of [naharu �ilu rabbma] the immense (waters)”2. �p� nhr (Ep 105) “judge (/ ruler) [��pi u naharu] Naharu”

LXXXVI. nyr “luminary”

1. nyr rbt (Ep 81) “the luminary, the [nayy�ru rabbatu] lady”2. nyr šmm (Ep 82) “the luminary of the [nayy�ru šamma] heavens”

LXXXVII. n�mn “handsome (one)”

1. n�mn �ilm (Ep 83) “the most handsome [nu�m�nu �ilma] of the gods”

LXXXVIII. n�mt “lovely, beautiful”



374 appendix one

LXXXIX. nrt “lamp”

1. nrt �il(/m) špš (Ep 85) “the lamp of the gods, [n�r(a)tu �ili (/�ilma) Šapšu” šapšu]

XC. nšrm “raptors”

1. �ab nšrm (Ep 4) “father of raptors” [�abu ni/ašarma] 2. �um nšrm (Ep 21) “mother of raptors” [�ummu ni/ašarma]

XCI. �gl “calf ”

1. �gl �il �tk (Ep 86) “the calf of �Ilu, �tk” [�iglu �ili �tk]

XCII. �ly “supreme”

1. �ly (Ep 87) “the supreme one” [�aliyyu]

XCIII. �llmy “eternal”

1. zbl mlk �llmy (Ep 53) “the prince, the [zi/ub�lu malku eternal king” ��l(e)lamiya (?)]

XCIV. �llmn “eternal”

1. �r �llmn (UE) “the eternal bull” [�ôru ��l(e)lam�nu (?)]

XCV. �lm “eternal”

1. rp�u mlk �lm (Ep 98) “the hero, the [rapa�u malku ��lami] eternal king”2. špš �lm (Ep. 102) “the eternal Šapšu” [šapšu ��lami]

XCVI. �nt “ �Anatu”

1. btlt �nt (Ep 41) “the maiden �Anatu” [bat�l(a)tu �anatu]2. mhr �nt (Ep 73) “the warrior of [m�ha/iru �anati] �Anatu”3. �nt g�r<t> (Ep 88) “ �Anatu the powerful” [�anatu ga�ara<tu>]



XCVII. �qltn “twisting (/ twisted)”

1. b�n �qltn (Ep 43) “the twisting [ba�nu �aqallat�nu] (/ twisted) serpent”

XCVIII. �rpt “clouds”

1. rkb �rpt (Ep 96) “rider of the clouds” [r�kibu �urp�ti]

XCIX. �r� “mighty”

1. ��tr �r� (Ep 89) “mighty �A�taru” [�a�taru �ar�u]

C. �tk “ �tk”

1. �gl �il �tk (Ep 86) “the calf of �Ilu, �tk” [�iglu �ili �tk]

CI. ��tr “ �A�taru”

1. ��tr �r� (Ep 89) “mighty (?) �A�taru” [�a�taru �ar�u]

CII. �zr “hero”

1. ydd �il �zr (Ep 62) “the beloved of �Ilu, [yad�/du �ili �azru] the hero”2. �zrm (UE) “hero” [�azruma]

CIII. �lm “youth, servant”

1. �lm d�tm (Ep 90) “the youth, the expert [�almu da�tuma (?)] (in magic)”2. �lm ym (UE) “the servant (youth) (?) [�almu (?) yammi] of Yammu”

CIV. �lmt “maiden”

1. �lmt (Ep 91) “the maiden” [�almatu]


376 appendix one

CV. �b�u “army”

1. ršp �b�i (Ep 100) “Rašap of the army” [rašap �aba�i]

CVI. �dynm “Sidon”

1. �ilt �dynm (Ep 18) “the goddess of Sidon” [�il(a)tu �idy�nima]

CVII. �rrt “scorcher”

1. �rrt l�a šmm (Ep 92) “the scorcher, the [�a�riratu (?) la�â power of the šamma] heavens”

CVIII. qdš “holy”

1. l�pn w qdš (Ep 67) “the sagacious and [la ap�nu wa qadušu] holy one”

CIX. qnyt “creatress”

1. qnyt �ilm (Ep 93) “the creatress of [q�niyatu �ilma] the gods”

CX. q� “(summer) fruit”

1. mlk q� (Ep 77) “the (divine) patron [malku qê�i] of (summer) fruit”

CXI. qrdm “heroes”

1. �al�iy qrdm (Ep 14) “the mightiest of [�al�yu qarr�dma] the heroes”

CXII. r�ašm “heads”




CXIII. rb “showers”

1. bt rb (Ep 39) “disperser of showers” [bittu rabbi]

CXIV. rbm “great; immense (waters)”

1. �adn �ilm (/ rbm) (Ep 8) “lord of the (/ great) [�ad�nu �ilma gods” (/ rabbma)]2. nhr �il rbm (Ep 80) “Naharu, the god of [naharu �ilu rabbma] the immense (waters)”

CXV. rbt “lady”

1. �a�rt rbt (Ep 25) “ �A�iratu the lady” [�a�iratu rabbatu]2. dgy rbt �a�rt ym (Ep 46) “the �sherman of the [daggayu rabbati lady �A�iratu of the �a�irati yammi] sea”3. nyr rbt (Ep 81) “the luminary, the [nayy�ru rabbatu] lady”4. rbt �a�rt ym (Ep 94) “the lady �A�iratu of [rabbatu �a�iratu the sea” yammi]5. rbt špš (Ep 95) “the lady Šapšu” [rabbatu šapšu]6. špš rbt (Ep 103) “Šapšu the lady” [šapšu rabbatu]

CXVI. rkb “rider”

1. rkb �rpt (Ep 96) “rider of the clouds” [r�kibu �urp�ti]

CXVII. rmm “high, lofty”

1. b�lt btm rmm (UE) “mistress of the lofty [ba�latu b�tma palace” r�mma]2. b�lt šmm rmm (Ep 35) “mistress of the high [ba�latu šamma heavens” r�mma]

CXVIII. rp�u “hero”

1. rp�u b�l (Ep 97) “the hero of Ba�lu” [rapa�u ba�li]2. rp�u mlk �lm (98) “the hero, the eternal [rapa�u malku ��lami] king”


378 appendix one

CXIX. ršp “Rašap”

1. ršp zbl (Ep 99) “Rašap the prince” [rašap zi/ub�lu]2. ršp �b�i (Ep 100) “Rašap of the army” [rašap �aba�i]

CXX. šly��“dominant”


CXXI. šmm “sky, heavens”

1. b�lt šmm rmm (Ep 35) “mistress of the high [ba�latu šamma heavens” r�mma]2. nyr šmm (Ep 82) “the luminary of the [nayy�ru šamma] heavens”3. �rrt l�a šmm (Ep 92) “the scorcher, the [�a�riratu (?) la�â power of the šamma] heavens”

CXXII. šnm “years”

1. �ab šnm (Ep 5) “father of years” [�abu šanma]

CXXIII. špš “�apšu”

1. nrt �il(/m) špš (Ep 85) “the lamp of the [n�r(a)tu �ili (/�ilma) gods, Šapšu” šapšu]2. rbt špš (Ep 95) “the lady Šapšu” [rabbatu šapšu]3. špš �lm (Ep 102) “the eternal Šapšu” [šapšu ��lami]4. špš rbt (Ep 103) “Šapšu the lady” [šapšu rabbatu]

CXXIV. šr “prince”

1. �il šr (Ep 12) “�Ilu the prince” [�ilu šarru]2. šr �a�yh (UE) “the chief of his [šarru �a��hu] brothers”3. šr ylyh (UE) “the chief of his [šarru ylyh(?)] kinsmen”



CXXV. št “Sutean”

1. mhr št (Ep 74) “the Sutean warrior” [m�ha/iru š�tî]

CXXVI. tnn “dragon”

1. tnn �išt lh (Ep 104) “the dragon of the [tunnanu �išt�mi two �ames” lahu]

CXXVII. �p� “judge (/ ruler); the one who judges (/ rules)”

1. �il �p� bhdr�y (Ep 13) “the god who judges [�ilu ��pi u bi hidra�yi] (/ rules) in Hidra�yu” 2. �p� nhr (Ep 105) “judge (/ ruler) [��pi u naharu] Naharu”1. �p�n (Ep 106) “our judge (/ ruler)” [��pi una/u]

CXXVIII. �r “bull”

1. �r (Ep 107) “the bull” [�ôru]2. �r �abh (Ep 108) “the bull, his father” [�ôru �ab�hu]3. �r �aby(/k/h) �il (Ep 109) “the bull, my(/your/ [�ôru �ab�ya . . .�ilu] his/her) father, �Ilu” 4. �r �il �aby(/k/h/n) (Ep 110) “the bull, �Ilu, my [�ôru �ilu �ab�ya . . .] (/your/his/her/our) father”5. �r �il d p�id (Ep 111) “the bull, the god [�ôru �ilu d� pa�di (?)] of mercy”6. �r l�pn (Ep 112) “the bull, the [�ôru la ap�nu] sagacious one”7. �r �llmn (UE) “the eternal bull” [�ôru ��l(e)lam�nu (?)]


APPENDIX TWO

A LIST OF THE EPITHETS OF EACH UGARITIC DEITY OR DEMON

1. �ar�y:bt y�bdr “disperser (/ daughter) of y�bdr”

2. �arš:mdd �ilm �arš “the beloved of �Ilu, �Arš”

3. �a�rt:�a�rt rbt “ �A�iratu the lady”�ilt “the goddess”�um �ilm “the mother of the gods”qnyt �ilm “the creatress of the gods”rbt �a�rt ym “the lady �A�iratu of the sea”

4. �a�rt �rm:�ilt �dym “the goddess of Sidon”

5. �il:�ab / �abn “father” / “our father”�ab �adm “father of mankind”�ab bn �il “father of the children of �Ilu”�ab šnm “father of years”�ad �ad “father! father!”�adn “lord”�adn �ilm (/ rbm) “lord of the (/ great) gods”�il mlk “ �Ilu the king”�il šr “�Ilu the prince”�um �um “mother, mother”bny bnwt “the creator of creatures”l�pn(/l�pn) �il d(/ ) p�id “the sagacious one, the god of mercy”l�pn w qdš “the sagacious and holy one”l�pn tkk “the sagacious one, your sire”mlk “the king”mt mt “husband, husband”�r “the bull”�r �abh “the bull, his father”�r �aby(/-k/-h) �il “the bull, my/your/his/her father, �Ilu”


�r �il �aby(/-k/-h/-n) “the bull, �Ilu, my/your/his/her/our father”�r �il d p�id “the bull, the god of mercy”�r l�pn “the bull, the sagacious one”

6. �ilš:�ilš ngr bt b�l “�Ilš, the herald of the house of Ba�lu”ngr �il �ilš “the divine herald, �Ilš”

7. �išt:klbt �ilm �išt “the bitch of �Ilu, �Ištu (Fire)”

8. b�l:�al�iy qrdm “the mightiest of the heroes”�al�iyn b�l “Ba�lu the mighty one”�in d �lnh “without equal (lit. there is none above him)”bn �il “the son of �Ilu”bn dgn “the son of Dag�nu”gmr hd “the annihilator Haddu”dmrn “the valiant one”zbl b�l “prince Ba�lu”zbl b�l �ar� “the prince, lord of the earth”tk dgn “scion of Dag�nu”mlkn “our king”�ly “the supreme one”rkb �rpt “rider of the clouds”�p�n “our judge (/ ruler)”

9. dmgy:�amt �a�rt “maidservant of �A�iratu”

10. bb:bt �il bb “the daughter of �Ilu, �bb (Flame)”

11. hll:b�l gml “possessor of the gamlu-staff ”

12. hrgb:�ab nšrm “father of raptors”

13. rn:rn brm “�ôr�nu the spellcaster”�lm d�tm “the youth, the expert (in magic)”

14. �ss:�ss d�tk “assu, your expert (in magic)”

a list of the epithets of each ugaritic deity or demon 381


15. �r�b:mlk �a�zt “the (divine) patron of . . .”mlk q� “the (divine) patron of (summer) fruit”

16. �ly:bt y�bdr “disperser (/ daughter) of y�bdr”

17. ypn:zbl mlk �llmy “the prince, the eternal king”yly “the mighty”

18. ym:�adnkm “your lord”b�lkm “your master”zbl ym “prince Yammu”mdd �il ym “the beloved of �Ilu, Yammu”nhr �il rbm “Naharu, the god of the immense (waters)”tnn �ištm lh “the dragon of the two �ames”�p� nhr “the judge (/ ruler) Naharu”

19. y�pn:mhr št “the Sutean warrior”

20. yr�:zbl yr� “prince Yari�u”�tnm b�l “son-in-law of Ba�lu”yr� zbl “Yari�u the prince”nyr šmm “the luminary of the heavens”n�mn �ilm “the most handsome of the gods”

21. k�r:rš “the dexterous one”k�r(m) brk “Kô�aru, your spellcaster”

22. k�r w�ss:hyn d rš yd(m) “Hayy�nu, the one of the dexterous hands”

23. ltn:b�n br “the �eeing (?) serpent”b�n �qltn “the twisting (/ twisted) serpent”šly� d šb�t r�ašm “the dominant one who has seven heads”

24. mlk:[�il] g�r w yqr “the powerful and august [god]”�il y�b b��trt “the god who sits (enthroned) in �A�tar�tu”�il �p� b hdr�y “the god who judges (/ rules) in Hidra�yu”

382 appendix two


rp�u mlk �lm “the hero, the eternal king”

25. mt:bn �ilm mt “the son of �Ilu, Môtu”ydd “the beloved”ydd �il �zr “the beloved of �Ilu, the hero”mdd �ilm mt “the beloved of �Ilu, Môtu”

26. nkl:�lmt “the maiden”

27. �nt:�ilt “the goddess”b�lt drkt “mistress of dominion”b�lt kp� “mistress of the kp�-headdress”b�lt mlk “mistress of kingship”b�lt šmm rmm “mistress of the high heavens”btlt(m) “maiden”btlt �nt “the maiden �Anatu”ybmt (/ymmt) l�imm “the (divine) sister-in-law associated with the peoples

(?)”n�mt (/ bn) �a�t b�l “the loveliest of (/ among) the sisters of Ba�lu”�nt g�r<t> “�Anatu the powerful”

28. �tk:�gl �il �tk “the calf of �Ilu, �tk”

29. ��tr:��tr �r� “mighty (?) �A�taru”

30. ��trt:btlt “maiden”

31. pdry:bt �ar “disperser of light”

32. �ml:�um nšrm “mother of raptors”

33. qdš (w)�amrr:dgy �a�rt “the �sherman of �A�iratu”dgy rbt �a�rt ym “the �sherman of the lady �A�iratu of the sea”

34. ršp:ršp zbl “Rašp the prince”ršp �b�i “Rašp of the army”

a list of the epithets of each ugaritic deity or demon 383


35. špš:nyr rbt “the luminary, the lady”nrt �il(m) špš “the lamp of the gods, Šapšu”�rrt l�a šmm “the scorcher, the power of the heavens”rbt špš “the lady Šapšu”špš �lm “the eternal Šapšu”špš rbt “Šapšu the lady”

36. tlš:�amt yr� “maidservant of Yari�u”

37. �mq:mhr b�l “the warrior of Ba�lu”mhr �nt “the warrior of �Anatu”rp�u b�l “the hero of Ba�lu”

384 appendix two


APPENDIX THREE

A TABLE OF THE NUMBER OF EPITHETS OF EACH UGARITIC GOD DEITY AND DEMON

(IN DESCENDING ORDER OF FREQUENCY)

1. �il 22 2. b�l 14 3. �nt 10 4. ym 7 5. špš 6 6. �a�rt 5 7. yr� 5 8. mlk 4 9. mt 410. ltn 311. �mq 312. �ilš 213. rn 214. �r�b 215. ypn 216. k�r 217. qdš (w)�amrr 218. ršp 219. �ar�y 1

20. �arš 121. �išt 122. �a�rt �rm 123. dmgy 124. bb 125. hll 126. hrgb 127. �ss 128. �ly 129. y�pn 130. k�r w�ss 131. nkl 132. �tk 133. ��tr 134. ��trt 135. pdry 136. �ml 137. tlš 1


APPENDIX FOUR

A LIST OF THE UNIDENTIFIED DIVINE EPITHETS IN THE UGARITIC TEXTS

1. �il bt “the god of the palace (/ temple?)” (KTU2 1.39:13; 1.53:8; 1.81:7; 1.102:1; 1.115:3, 7, 9; 1.123:28–29).

2. �ilt �asrm “the goddess of the captives” (KTU2 1.39:11). 3. �ilt mgdl “the goddess of the watchtower” (KTU2 1.39:11; 1.112:25). 4. b�lt bhtm (/ btm / bwtm) “mistress of the palace” (KTU2 1.39:21 [= 1.41:26;

1.87:28–29]; 1.41:5 [= 1.87:5]; 1.41:37 [= 1.87:40–41]; 1.48:4; 1.53:7; 1.91:15; 1.105:8–9 [= 1.105:16]; 1.109:31; 1.112:4; 2.31:48).

5. b�lt btm rmm “mistress of the lofty palace” (KTU2 1.41:37; 1. 87:40–41 [reconstructed]).

6. zbl “the prince” (KTU2 1. 133:19). 7. �r �llmn “the eternal bull” (KTU2 1.161:7,23–24). 8. šr �a�yh “the chief of his brothers” (KTU2 1.12:II:50). 9. šr ylyh “the chief of his kinsmen” (KTU2 1.12:II:51).10. �lm ym “the servant (youth) of Yammu” (KTU2 1.14:I:19).11. mtm “manly one” (KTU2 1.22:I:6).12. �zrm “hero” (KTU2 1.22:I:7).


ABBREVIATIONS1

AAAS Annales archéologiques arabes syriennes. Revue d’archéologie et d’histoire.AB The Anchor Bible.ABD D. N. Freedman et al. (eds), The Anchor Bible Dictionary (6 Vol.). New

York: Doubleday, 1992.AcOr Acta OrientaliaAD P. Xella, Gli antenati di Dio: Divinità e miti della tradizione di Canaan.

Verona: Essedue Edizioni, 1982.AEPHER Annuaire de l’École Pratique des Hautes Études, Ve Section—Sciences

Religieuses.AfO Archiv für Orientforschung.AfOB Archiv für Orientforschung Beiheft.AG K. Tallqvist, Akkadische Götterepitheta: Mit einem Götterverzeichnis und

einer Liste der prädikativen Elemente der Sumerischen Göt ter namen. Studia Orientalia edidit Societas Orientalis Fennica 7. Helsingfors: Societas Orientalis Fennica, 1938.

AHw W. von Soden, Akkadisches Handwörterbuch (3 Vol.). Wies baden: O. Harrassowitz, 1965–1981.

AIPHOS Annuaire de l’Institut de Philologie et d’Histoire Orientales et Slaves.ALASP Abhandlungen zur Literatur Alt-Syriens-Palästinas und Mesopo-

tamiens.ANEP J. B. Pritchard (ed.), Ancient Near Eastern Pictures Relating to the Old

Testament (2nd edition). Princeton: Princeton University Press, 1955.

Ginsberg, ANET H. L. Ginsberg, “Ugaritic Myths, Epics, and Legends.” In J. B. Pritchard (ed.), Ancient Near Eastern Texts Relating to the Old Testament (3rd edition). Princeton: Princeton University Press, 1969: 129–155.

AcOr Acta Orientalia.AnOr Analecta Orientalia.AOAT Alter Orient und Altes Testament.AOS American Oriental Series.ARES Archivi reali di Ebla, Studi.ArOr Archiv Orientální.AuOr Aula Orientalis.ARTU J. C. de Moor, An Anthology of Religious Texts from Ugarit. Nisaba 16.

Leiden: E. J. Brill, 1987.BA Beiträge zur Assyriologie und semitischen Sprachwissenschaft,

Leipzig.BA Biblical Archaeologist.BASOR Bulletin of the American Schools of Oriental Research.BDB F. Brown et al., A Hebrew and English Lexicon of the Old Testament: With

an appendix containing biblical Aramaic. Oxford: Clarendon, 1907.

1 Excluding abbreviations of Ugaritic primary sources (for which see DULAT, xxi–xliv) and Akkadian primary sources (for which see CAD, R, ix–xxvii).


388 abbreviations

Berytus Berytus. Archaeological Studies. Museum of Archaeology of the American University of Beirut.

BHL H. R. (Ch.) Cohen, Biblical Hapax Legomena in the Light of Akkadian and Ugaritic. SBLDS 37. Missoula: Scholars Press, 1978.

BHS A. Alt et al., Biblica Hebraica Stuttgartensis. Deutsche Bibelgesellschaft: Stuttgart, 1967–1977.

Bib Biblica.BibOr Biblica et Orientalia.BiOr Bibliotheca Orientalis.BJRL Bulletin of the John Rylands Library.BSAW Berichte über die Verhandlungen der sächsischen Akademie der

Wissenschaften zu Leipzig, Phil.-hist. Klasse.BSOAS Bulletin of the School of Oriental and African Studies.BZ Biblische Zeitschrift.BZAW Beiheft. Zeitschrift für die alttestamentliche Wissenschaft.CAD A. L. Oppenheim et al., The Assyrian Dictionary of the Oriental Institute of

the University of Chicago. Chicago: Oriental Institute; Glückstadt: J. J. Augustin, 1956.

CAT = KTU2

CBQ The Catholic Biblical Quarterly.CDA J. Black et al., A Concise Dictionary of Akkadian. SANTAG5, 2nd

(Corrected) Printing, Harrassowitz Verlag-Wiesbaden, 2000.CDUL C. Cohen, A Comprehensive Dictionary of the Ugaritic Language (in prepara-

tion).CEB U. Oldenburg, The Con�ict between El and Ba�al in Canaanite Religion.

Supplementa ad Numen, Altera Series 3. Leiden: E. J. Brill, 1969.CHALOT C. Cohen et al., Companion to the Hebrew and Aramaic Lexicon of the Old

Testament (in preparation).CIS Corpus Inscriptionum Semiticarum. Paris: Imprimerie Nationale; Éditions

Klincksieck, 1881–1951.CMHE F. M. Cross, Canaanite Myth and Hebrew Epic: Essays in the History of the

Religion of Israel. Cambridge: Harvard University Press, 1973.CML1 G. R. Driver, Canaanite Myths and Legends. Edinburgh: T. and

T. Clark, 1956.CML2 J. C. L. Gibson, Canaanite Myths and Legends. Edinburgh: T. and T.

Clark, 1978.CR G. del Olmo Lete, Canaanite Religion according to the Liturgical Texts of

Ugarit. Translated by W. G. E. Watson. Bethesda: CDL Press, 1999.CS I W. W. Hallo (ed.), The Context of Scripture. I: Canonical Compositions of the

Biblical World. Leiden: E. J. Brill, 1997.CS II W. W. Hallo (ed.), The Context of Scripture. II: Monumental Inscriptions from

the Biblical World. Leiden: E. J. Brill, 2000.CS III W. W. Hallo (ed.), The Context of Scripture. III: Archival Documents from the

Biblical World. Leiden: E. J. Brill, 2002.CSD J. Payne Smith, A Compendious Syriac Dictionary: Founded upon the Thesaurus

Syriacus of R. Payne Smith. Oxford: Clarendon Press, 1994 (reprint of 1903).

CSF Collezione di Studi Fenici.CTA A. Herdner, Corpus des tablettes en cunéiforme alphabétiques, découvertes à

Ras-Shamra—Ugarit de 1929 à 1939. Mission de Ras Shamra 10. Paris: Imprimerie Nationale; P. Geuthner, 1963.

CU J.-M. de Tarragon, Le culte à Ugarit d’après les textes de la pratique en cunéi-formes alphabétiques. Cahiers de la Revue Biblique 19. Paris: J. Gabalda, 1980.


abbreviations 389

DDD2 K. van der Toorn – B. Becking – P. W. van der Horst (eds.), Dictionary of Deities and Demons in the Bible (2nd Extensively Revised Edition). Leiden: E. J. Brill, 1999.

DJBA M. Sokoloff, A Dictionary of Jewish Babylonian Aramaic of the Talmudic and Geonic Periods. Ramat-Gan: Bar Ilan University Press; Baltimore/London: Johns Hopkins University Press, 2002.

DLU G. del Olmo Lete – J. Sanmartín, Diccionario de la lengua Ugarítica (2 Vol.). Aula Orientalis—Supplementa 7/8. Barcelona: Edi torial AUSA, 1996/2000.

DNWSI J. Hoftijzer – K. Jongeling, Dictionary of the North-West Semitic Inscriptions (2 Vol.). Leiden: E. J. Brill, 1995.

DULAT G. del Olmo Lete and J. Sanmartin, A Dictionary of the Ugaritic Language in the Alphabetic Tradition, Part One [�(a/i/u)-k] and Part Two [ l–�], English Version Ed. by W. G. E. Watson, Brill: Leiden-Boston, 2004.

EI Eretz Israel.EPROER Études Préliminaires aux Religions Orientales dans l’Empire

Romain.ER M.-J. Seux, Épithètes Royales: Akkadiennes et sumériennes. Paris: Letouzey

et Ané, 1967.EUT M. H. Pope, El in the Ugaritic Texts. SVT 2. Leiden: E. J. Brill, 1955.FAT Forschungen zum Alten Testament.GA U. Cassuto, The Goddess Anath. Trans. by I. Abrahams. Jerusalem:

Magnes Press, 1971.GLECS Comptes rendus du groupe linguistique d’études chamito-sémitiques.GUL D. Sivan, A Grammar of the Ugaritic Language. HdO I/28. Leiden: E. J.

Brill, 1997.HALOT L. Koehler and W. Baumgartner, The Hebrew and Aramaic Lexicon of

the Old Testament (5 Vol.). Trans. by M. E. J. Richardson. Leiden: E. J. Brill, 1994–2000.

HAR Hebrew Annual Review.HS Hebrew Studies.HSM Harvard Semitic Monographs.HSS Harvard Semitic Studies.HTR The Harvard Theological Review.HUCA Hebrew Union College Annual.HUS W. G. E. Watson and N. Wyatt (eds.), Handbook of Ugaritic Studies.

Handbook of Oriental Studies, Part One: The Ancient Near East and Middle East, 39. Leiden: E. J. Brill, 1999.

IEJ Israel Exploration Journal.Iraq Iraq. London.IOS Israel Oriental Studies.JA Journal Asiatique.JANER Journal of Ancient Near Eastern Religions.JANES Journal of the Ancient Near Eastern Society of Columbia University.JAOS Journal of the American Oriental Society.JBL Journal of Biblical Literature.JCS Journal of Cuneiform Studies.JEOL Jaarbericht van het Vooraziatisch-Egyptisch Genootschap « Ex Oriente Lux ».JESHO Journal of the Economic and Social History of the Orient.JJS Journal of Jewish Studies.JNES Journal of Near Eastern Studies.JNSL Journal of Northwest Semitic Languages.JPOS Journal of the Palestine Oriental Society.JRAS Journal of the Royal Asiatic Society.


390 abbreviations

JSOT Journal for the Study of the Old Testament.JSOTSS Journal for the Study of the Old Testament. Supplement Series.JSS Journal of Semitic Studies.KME A. Jirku, Kanaanäische Mythen und Epen aus Ras Schamra-Ugarit.

Gütersloh: Gütersloher Verlaghaus, 1962.KTU M. Dietrich – O. Loretz – J. Sanmartín, Die Keilalphabetische Texte aus

Ugarit. Einschliesslich der keilalphabetischen Texte ausserhalb Ugarits, Teil I Transcription. AOAT 24/I. Kevelaer: Butzon & Bercker; Neukirchen-Vluyn: Neukirchener Verlag, 1976.

KTU2 M. Dietrich – O. Loretz – J. Sanmartín, The Cuneiform Alpha betic Texts from Ugarit, Ras Ibn Hani and other Places (KTU: second, enlarged edition). ALASP 8. Münster: Ugarit-Verlag, 1995.

Lane, Lexicon E. W. Lane, An Arabic-English Lexicon, 8 vols. London: Williams and Norgate, 1863–1893.

LAPO Littératures Anciennes du Proche-Orient.LC J. Gray, The Legacy of Canaan: The Ras Shamra Texts and their Relevance to

the Old Testament (2nd Edition). SVT 5. Leiden: E. J. Brill, 1965.Lis�n al-�arab J.-D.M. Ibn Man��r, Lis n al-�arab, Vol. I–XV. Beyrouth: Dar-Sader,

1968.Lî�onénu A Journal for the Study of the Hebrew Language and Cognate Subjects,

Jerusalem.LSS Leipziger Semitistische Studien.Maarav A Journal of the Study of the Northwest Semitic Languages and Literatures,

California.MARI Mari, Annales de Recherches Interdisciplinaires.MFL A. van Selms, Marriage and Family Life in Ugaritic Literature. Pretoria

Oriental Series 1. London: Luzac, 1954.MIO Mitteilungen des Instituts für Orientforschung.MKT J. Aistleitner, Die mythologischen und kultischen Texte aus Ras Schamra

(2nd Edition). Budapest: Akadémiai Kiadó, 1964.MLC G. del Olmo Lete, Mitos y leyendas de Canaan: Según la tradición de

Ugarit. Fuentes de la Ciencia Bíblica 1. Valencia: Institución San Jerónimo; Madrid: Ediciones Cristiandad, 1981.

NIDOTTE W. A. VanGemeren (ed.), New International Dictionary of Old Testament Theology and Exegesis (5 Vol.). Grand Rapids: Zondervan, 1997.

OrAnt Oriens Antiquus.OBO Orbis Biblicus et Orientalis.OLA Orientalia Lovaniensia Analecta.OLP Orientalia Lovaniensia Periodica.OLZ Orientalistische Literaturzeitung.OrNS Orientalia. Nova Series.PEQ Palestine Exploration Quarterly.PLM C. H. Gordon, “Poetic Legends and Myths from Ugarit.” Berytus

25 (1977): 5–133.PRU II Ch. Virolleaud, Le Palais Royal d’Ugarit II, Mission de Ras Shamra

7, publié sous la direction de C. F.-A. Schaeffer, Paris, 1957.PRU V Ch. Virolleaud, Le Palais Royal d’Ugarit V, Mission de Ras Shamra

11, publié sous la direction de C. F.-A. Schaeffer, Paris, 1965.PRU VI J. Nougayrol, Le Palais Royal d’Ugarit VI, Mission de Ras Shamra

12, publié sous la direction de C. F.-A. Schaeffer, Paris, 1970.PTU F. Gröndahl, Die Personennamen der Texte aus Ugarit. Studia Pohl 1.

Rom: Päpstliches Bibelinstitut, 1967.Q Qur��n.RA Revue d’Assyriologie et d’Archéologie orientale.


abbreviations 391

RB Revue Biblique.RBI Rivista Biblica Italiana.RC G. del Olmo Lete, La religión cananea según la liturgia de Ugarit: estudio

textual. Aula Orientalis—Supplementa 3. Barcelona: Editorial AUSA, 1992.

RCU D. Pardee, Ritual and Cult at Ugarit. Writings from the Ancient World 10. Atlanta: Society of Biblical Literature, 2002.

RES Revue des études sémitiques.RHPhR Revue d’histoire et de philosophie religieuses.RHR Revue de l’histoire des religions.RlA E. Ebling et al. (eds), Reallexikon der Assyriologie und Vorder asiatischen

Archäologie. Berlin: W. de Gruyter, 1928~.RSF Rivista di Studi Fenici.RSO Rivista degli Studi Orientali.RSP L. R. Fisher / S. Rummel (eds), Ras Shamra Parallels (3 Vol.). AnOr

49, 50 / 51. Roma: Ponti�cium Institutum Biblicum, 1972, 1975 / 1981.

RSOu Ras Shamra—Ougarit.RTU N. Wyatt, Religious Texts from Ugarit: The Words of Ilimilku and his Colleagues.

The Biblical Seminar 53. Shef�eld: Shef�eld Academic Press, 1998.SBLMS Society of Biblical Literature Monograph Series.SBLDS Society of Biblical Literature. Dissertation Series.SDB Supplément au Dictionnaire de la Bible. Paris: Letouzey et Ané, 1928~.Sefarad Revista de Estudios Hebraicos, Sefardíes y de OrientePróximo, Spain.SEL Studi epigra�ci e linguistici.Semitica Semitica. Institut d’études sémitiques de l’Université de Paris, Paris.Shnaton Shnaton. An Annual for Biblical and Ancient Near Eastern Studies.SMEA Studi Micenei ed Egeo-Anatolici.SP J. C. De Moor, The Seasonal Pattern in the Ugaritic Myth of Ba�lu accord-

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SSR Studi Storico-Religiosi.StPh Studia Phoenicia, Leuven.StS Studi Semitici (Nova series).StTh Studia Theologica.SVT Supplements to Vetus Testamentum.T�; al-�ar�s M. M. Al-�ussaini Al-Zabdi, T�; al-�ar�s. Vols. I–XL, Kuwait, 1966–

2001.Tel Aviv Journal of the Tel Aviv University. Institute of Archaeology, Tel Aviv.Thespis T. H. Gaster, Thespis: Ritual, Myth and Drama in the Ancient Near East (2nd

Edition). Garden City: Doubleday, 1961.TO I A. Caquot – M. Sznycer – A. Herdner, Textes ougaritiques. Tome I: Mythes

et légendes. LAPO 7. Paris: Éditions du Cerf, 1974.TO II A. Caquot – J.-M. de Tarragon – J.-L. Cunchillos, Textes ougaritiques.

Tome II: Textes religieux, rituels, correspondance. LAPO 14. Paris: Éditions du Cerf, 1989.

TPM D. Pardee, Les textes para-mythologiques de la 24e campagne (1961). RSOu 4. Paris: Éditions Recherche sur les Civilisations, 1988.

TR D. Pardee, Les textes rituels (2 Vol.). RSOu 12. Paris: Éditions Recherche sur les Civilisations, 2000.

TRU P. Xella, I testi rituali di Ugarit—I: Testi. StS 54. Roma: Consiglio Nazionale delle Ricerche, 1981.

TUAT O. Kaiser (ed), Texte aus der Umwelt des Alten Testaments. Gütersloh: Gütersloher Verlaghaus Gerd Mohn, 1984~.


392 abbreviations

TS Theological Studies. Theological Faculties of the Society of Jesus in the United States.

UBC I M. S. Smith, The Ugaritic Baal Cycle—I: Introduction with Text, Translation and Commentary of KTU 1.1–1.2. SVT 55. Leiden/New York/ Koln: E. J. Brill, 1994.

UBL Ugaritisch-Biblische Literatur.UF Ugarit-Forschungen: Internationales Jahrbuch für die Altertumskunde Syrien-

Palästinas.Ug. V Schaeffer, Claude F.-A. et al., Ugaritica V. Mission de Ras Shamra 16.

Paris: Mission Archéologique de Ras Shamra dirigée par C. F.-A. Schaeffer, P. Geuthner, 1968.

Ug. VI Schaeffer, Claude F.-A. et al., Ugaritica VI. Mission de Ras Shamra 17. Paris: Mission Archéologique de Ras Shamradirigée par C. F.-A. Schaeffer, P. Geuthner, 1969.

Ug. VII Schaeffer, Claude F.-A. et al., Ugaritica VII. Mission de Ras Shamra 18. Paris: Mission Archéologique de Ras Shamra dirigée par C. F.-A. Schaeffer, P. Geuthner, 1978.

UG J. Tropper, Ugaritisch Grammatik. AOAT 273. Münster: Ugarit-Verlag, 2000.

UL C. H. Gordon, Ugaritic Literature: A Comprehensive Translation of the Poetic and Prose Texts. Scripta Ponti�ci instituti biblici 98. Rome: Ponti�cal Biblical Institute, 1949.

UNP S. B. Parker (ed.), Ugaritic Narrative Poetry. SBL Writings from the Ancient World Series 9. Scholars Press, 1997.

UT C. H. Gordon, Ugaritic Textbook (Revised Reprint). AnOr 38. Rome: Ponti�cal Biblical Institute, 1998.

UVST J. Huehnergard, Ugaritic Vocabulary in Syllabic Transcription. HSS 32. Atlanta: Scholars Press, 1987.

VT Vetus Testamentum.ZA Zeitschrift für Assyriologie und vorderasiatische Archäologie.ZAW Zeitschrift für die alttestamentliche Wissenschaft.ZRGG Zeitschrift für Religions- und Geistesgeschichte.


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Bible and the Ancient Near East: Presented to Samuel E. Loewenstamm on His Seventieth Birthday. Ed. by Y. Avishur and J. Blau. Jerusalem: E. Rubenstein: 163–176.


422 bibliography

1985 “Suteans and Other West Semites During the Latter Half of the Second Millennium B.C.” OLP 16: 59–70.

van Zijl, P. J.1972 Baal: A Study of Texts in Connexion with Baal in the Ugaritic Epics. AOAT 10.

Kevelaer/Neukirchen-Vluyn: Butzon & Bercker/Neukirchener Verlag.

Zurro, E.1980 “La raíz y el hápax *mibr (Ez 17, 21).” Bib 61: 412–415.


MAIN INDEX

abdomen, 4n4ability

abililty, strength, 157n3epithets describing expertise and

abilities, 342–43 see also speci�c epithets, i.e., dexterous, spellcaster, �sherman, maidservant, etc.

able, 62nn23,25able, capable, 273n11able ones of heaven and earth,

274n14most able, 52, 63n31

Abraham, Abraham!, 24n6absence, 241n3absent, 289n3abundant, 197n7acquaintance, 182Adad, 35, 63n31, 274, 290n7

Adad-is-our-shepherd, 47n10as “bull of heaven,” 117, 319n4the merciful god, 206n18“the calves of Adad,” 257n8

Adarwan, 16administrative of�cial, 317n3affection, 32n23agile, quick, 220n5agricultural fertility, god of see Ba�luAhurumazda, 54–55n4aimable, 78–79n2Akhayus, 44n11Akkadian parallels to Ugaritic divine

epithets, 350–54alacrity, haste, 169–70n1Alašiya (Cyrpus), 305, 305n1alcoholic beverage, 33–34, 34nn6–8, 35,

35n15al-a2ir (patron saint of the sea),

283n17Aliy, the warrior, 49n2All�h, 36, 205n6, 267

epithets for, 28, 41, 50, 63, 101, 107, 125, 173, 205, 228, 245, 265, 277, 296, 317

God is beautiful and loves beauty, 247, 251

Allatum, 128All-Holy, 209

almighty, 60, 63, 175, 302n3see also might, mighty

altars of the house of the goddess, 68n4alternate translations�Anatu the powerful, 260n2of annihilator Haddu, 147n3of �A�iratu the lady, 86n3Ba�lu, 60n15of Ba�lu, the mighty one, 60n15of the beloved, 193n2the beloved of �Ilu, Môtu, 217n1of the beloved of �Ilu the hero, 196n3beloved of �Ilu, Yammu, 213n3the beloved of �Ilu, Yammu, 215n2the bitch of �Ilu, �Ištu (Fire), 199n1of the bull, 318n1the bull, his father, 320n2the bull, �Ilu, my (your/his/her/our)

father, 325n3of the bull, my (your/his/her) father, �Ilu, 323n3

of the bull, the god of mercy, 327n3of the bull, the sagacious one, 329n2of the calf of �Ilu, �tk, 256nn2–3of creator of creatures, 98–99n3of creatress of the gods, 276n3of daughter of �Ilu, 118nn3–4of (devine) patron, 229n2for the dexterous one, 178n1disperser of showers, 130–31n4of disperser/daughter of y�bdr, 127n2for divine herald, �Il�, 236n1of (divine) patron of summer fruit,

232n2of (divine) sister-in-law associated

with the peoples (?), 187–88n4of the dominant one who has seven

heads, 301–2n2for the dragon of the two �ames,

309n2Elat of Sidon, 69n2of the enternal Šapšu, 305n3of the father, 4n6of father! father, 22n2of father of mankind, 8n2of father of raptors, 14n1of father of the children of �Ilu, 11n3

RAHMOUNI_index_423-448.indd 423 8/29/2007 7:33:35 PM

424 main index

of father of years, 18nn2–3of �sherman of �A�iratu, 150n2of �sherman of the lady �A�iratu of

the sea, 152–53n2of �eeing the serpent, 142n1of god who judges/rules in Hidra�yu,

46nn2–3of the god who sits (enthroned) in �A�tartu, 37n2

goddess, 67n3of the goddess of Sidon, 69n2assu, your expert (in magic), 182n1of Hayy�nu of the dexterous hand(s),

156n2of the hero, the eternal king,

294–95n2of hero of Ba�lu, 292n2of �ôr�nu the spellcaster, 176n2husband, husband, 234n2�Il� the herald of the house of Ba�lu,

64n3of �Ilu the king, 40n3of �Ilu the prince, 43n3of judge/ruler Naharu, 313–14n12of the king/our king, 226–27n1Kô�aru, your spellcaster, 201n1of the lady �A�iratu of the sea,

280–81n5of the lady Šapšu, 286n2of the lamp of the gods, Šapšu,

253n3of lamps of myriads (of stars), 242n7of lord, 25n2of the lord of the (great) gods, 29n2loveliest of the sisters of Ba�lu, 248n2of the luminary, the lady, 241n5,

242n6luminary of the heavens, 244n1of maiden, 132n3of maiden �Anatu, 138n11,

139nn13–14of maidservant of �A�iratu, 78n1maidservant of Yari�u, 81n1of mightiest of heroes, 49n1of the mighty, 174n5of mighty (?)�A�taru, 263n1of mistress of dominon, 108n2mistress of kingship, 114n2mistress of the high heavens, 116n2of mistress of the kp�-headdress,

110nn2–3of mother, mother, 74n1of mother of raptors, 76n1mother of the gods, 72n1

of Môtu, 92nn9–10of Naharu, the god of the immense

(waters), 238n1of Nikkal, 269n1of one without equal, 84n2our judge/ruler, 316n1of Pdry, 122nn5,7of possessor of the gamlu-staff,

102–3n2of the powerful and august god,

33n5prince, lord of the earth, 162n4of prince, the eternal king, 170n3of prince Ba�lu, 159n4of prince Yammu, 166n6prince Yari�u, 168n1of Rašap of the army, 298n2of Rašap the prince, 297n1of rider of the clouds, 289n5sagacious and holy one, 207nn1–2of the sagacious one, the god of

mercy, 204n2sagacious one, your sire, 210–11n2of Šapšu the lady, 307n2of scion of Dag�nu, 180–81n3of the scorcher, the power of the sky,

271n1of son of Dag�nu, 96n9son of �Ilu, 88nn1,2son of �Ilu, Môtu, 92n9of son-in-law of Ba�lu, 184n1of spittle, 138n10of the supreme one, 258n2of Sutean warrior, 223–24n3of �tk, 257n6for twisting/twisted serpent, 144n2of valiant one, 154n5of virgin, 139n14warrior of �Anatu, 221nn2–3warrior of Ba�lu, 219nn2–3of Yari�u the prince, 198of your master, 106n1of the youth, the expert (in magic),

266n2ambidextrous see dexterous hand(s) of

Hayy�nuAmenophis III (king), 295, 305, 306Amma, lady, 282Amorites, king of, 172n16�Amrr, 208n6, 280

see also Qdš (w) �AmrrAmun-Re, 74–75Amurru, 103n7, 104n16

Sîn-Amurru, 103, 104


main index 425

Amurru (location), 172n16, 224, 224–25n11, 281

�Anatu, 68, 68n6, 208, 211, 305, 334n6�Anatu the powerful, 260–62(divine) sister-in-law associated with

the peoples (?), 186–91, 337, 337n9loveliest of the sisters of Ba�lu, 247,

248–51, 310n3as maiden, 56, 59, 61, 132–33,

134–41, 208n6, 252–53, 270, 270n5, 279

mistress of dominion, 105n17, 108–9, 110, 114, 115, 116, 260

mistress of kingship, 109, 114–15mistress of the high heavens, 105n17,

116–17mistress of the kp�-headdress, 34, 105,

108, 110–13, 114, 116, 260, 261, 261n7

and Môtu, 53–54n3relationship with Li�mu, 189, 192n29and the Sutean warrior, 223–25warrior of �Anatu, 65, 169–70n1,

170, 174, 219, 221–22, 225n13, 292, 293

ancestral hero, 293n7“Ancient of Days,” 19, 21“Ancient One,” 21angry, 159n1annihilator Haddu, 147–49Anu, 3n2, 13, 65nn4–5, 95n7, 111,

181daughter of, 89, 89n8, 119, 131n5

Anum, 7Anunnaki, 302–3n3Aqhat see Epic of Aqhat�Aqhatu (hero), 15, 135n3, 137, 247�Aqht, 77n3Arabic parallels to Ugaritic divine

epithets, 356army, 169n2

Rašap of the army, 283, 298–99�Ar� the beloved of �Ilu, 118, 144, 199,

212, 212n1, 215–16, 216n3, 218, 218n3, 238, 239, 256, 300, 309, 337, 338

�Ar�ayu, 97, 123, 123n9disperser (daughter) of y�bdr, 55,

59, 120, 121, 126–28, 127–28n3, 128n7, 129–30, 131, 278–79

earth daughter, 127Arslan Tash, 177, 267Asallu�i, 177, 267

see also Marduk

Asarialimnunna, 255n8see also Marduk

ashamed, to be, 53–54n3Asherah see �A�iratu Ašratum, 284n22assembly of the gods, 12n5, 60,

88–89n3, 198, 297Aššur, 13, 39n16, 65n5, 107, 181, 213Aššur-Ištar of Arbela, 225n13Astarte, 37n1, 216n4Aštoret, 70n4Athtar the Strong, 264n7�A�iratu, 45, 68n6, 71n8, 72n2, 130,

135, 137, 187, 208, 208nn3,6, 209n11and Ba�lu, 281consort of �Ilu, 70, 73, 270, 270n5,

276, 280, 281, 282, 284n22, 287, 308

as creatress of the gods, 73, 96, 99, 275–77, 280, 283

�sherman of �A�iratu, 150–51�sherman of the lady �A�iratu of the

sea, 65, 152–53the goddess, 67–68great lady, 243, 286–87, 308the lady, 86–87lady �A�iratu of the sea, 56, 121, 126,

129, 130, 135, 163n7, 278–85, 299maidservant of, 65n5, 78–80, 81, 82mother of the gods, 72–73, 77, 276,

281as queen, 282role of in Ugaritic society, 331, 336sagacious and holy one, 206n11,

207–9“She who determines the days,”

284n22of Sidon, 285n26sons of, 121, 126, 129, 278of Tyre, 68, 69, 70, 209, 285n26

attach, fasten, 302n6�A�tartu (location), 34, 37–39, 46, 47,

112–13n14, 283n18, 294, 310n4, 334

�A�tartu, 133, 137n7, 208, 270, 270n5, 305, 305n2, 323

�A�tartu-name-of-Ba�lu, 171�A�taru, 58, 103n3

the mighty (?), 263–65the terrible, 190, 263–65

august see powerful and august [god]powerful and august [god], 33–36,

37, 46, 112, 209, 261, 294


426 main index

authorityauthority, control, 181be in authority, 303

avenge, 148, 148n10avenger Haddu, 147

A-word, 61, 347axe, 50, 51, 51nn12,16, 62�Aymr, 311Azatiwada (king), 75n3, 277Aziru (king), 224

Baal (Ba�al), 75n3of the �y, 160n10son of, 62n20see also Ba�lu

Babylon, 274n14back, chest, 166n4Ba�lat, lady, 282Ba�lu, 38, 73n3, 75n3, 146, 160n10,

187, 278, 305alternate translations of, 60n15and �Anatu, 208n6and �A�iratu, 281Ba�lu-Sapuni, 305n2brother of, 44Dag�nu and, 13, 13n9, 94–97, 96,

96n10, 97, 155n8, 180–81daughters of, 120, 121, 123, 123n9,

124, 126, 127, 129, 130, 131, 185death and ressurection, 163, 164, 191divine herald for, 236–37and earth, 54, 57, 58, 162–64, 258,

288epithets for, 26–27n5, 50, 190n20,

190nn21–22father of Ba�lu, 250nn7,10�ght against Môtu, 213n6, 218�ght against Yammu, 53–54n3, 213,

218n2, 314, 333–34herald for the house of, 64–66, 157n3hero of Ba�lu, 169–70n1, 170, 174,

221, 292–93as husband of �Anatu see also Dag�nuand �Ilu, 88–89, 93, 119n6as king, 41, 84n2, 226–27n1, 227as king of the gods, 164, 196, 227n3,

258n2, 259, 281, 317Li�mu and, 189n17, 190n20as lord of the gods, 30n10, 31the might one, 84, 134–35, 136, 297as the mightiest of heroes, 49–52, 63,

148n6, 190, 273the mighty one, 53–63, 139, 155,

190, 252, 264n7, 273, 288, 289

none above him, 84–85, 226–27n1, 259, 310n4

One who Prevails, 62our judge/ruler, 226, 226–27n1,

316–17Pdry and, 26n4powerful one, 190prince, lord of the earth, 54, 57, 58,

162–64prince Ba�lu, 159–64,

160–61nn10–11, 163n7as rider of the clouds, 53, 56, 57, 59,

60, 159, 288–91as ruler of the spirits of the dead,

50–51n10, 51the savior, 293n6served by Prdmn, 54–55n4sister of, 44n6, 52n17, 139, 187n3,

246–47, 248–51, 310n3son of, 61, 62n20son-in-law of, 184–85, 246the supreme one, 258–59throne of, 263valiant one, 154–55warrior of Ba�lu, 219–20, 221, 224n4,

225n13, 292, 293wives of, 250see also Baal (Ba�al); Haddu

battle, divine patron of see Nergal; Ninurta

battle-axes, 50n7Bau, 89, 282

beautiful, 78–79n2, 103n4, 247nn3–4, 251, 251n14

beautiful, lovely, 247, 249beautiful horses, 247n4beautiful one, 251n14most beautiful among women,

249n5beauty, 132n2

God loves beauty, 247, 251lusting for, 154n4physical beauty, 249, 249n5

B�let-il�ni, 100, 233n9B�let-m�ti, 251n13

beloved, 189, 189n14, 190, 193–94beloved of Enlil, 213–14, 218n4the beloved of �Ilu, �Ar�, 118, 144,

199, 212, 212n1, 215–16, 216n3, 218, 218n3, 238, 239, 256, 300, 309, 337, 338

the beloved of �Ilu, Môtu, 194, 196, 196n4, 213n6, 216, 217–18, 218n4, 252, 271


main index 427

the beloved of �Ilu, Yammu, 57, 118, 119n6, 144, 196, 196n4, 199, 200, 212–14, 215, 216, 218, 218n2, 238, 239, 256, 300, 309

beloved of YHWH, 197beloved one, 213–14n7of the great gods, 32n23of �Ilu, the hero, 90, 92, 93, 148n6,

193, 194, 195–97, 213, 218n4Benevolent, 204, 205, 210Benjamin, tribe of, 197beseech, 275n1Beth Shan Stele, 334n6Beth Shean, 149n13“B-expression,” 19, 148Biblical parallels to Ugaritic divine

epithets, 354–56bicolon, 79, 89, 89n4, 170–71, 171n7,

325bind, to, 257n6binders/soothsayers, 177, 267birds of prey, 14n1, 15, 16, 16nn9,11,

17see also raptors

birth of deities, 5, 82bitch of �Ilu, �Ištu (Fire), 199–200, 212,

215, 238, 254, 255, 256, 300, 309blessings, 5, 6blood, 167n7bovine form, 216n3brave, valiant, 220n5break in, 155n6breast, 4n4, 77n3Breast of Scorpio, 284–85n24–25bridegroom, 185brides

of Ba�lu, 123n9honored brides, 120, 121, 123n9,

126, 127, 129, 130, 278Kirta’s bride, 270prospective brides, 140n19

brilliant, brilliance, 102n1bring down, 95n7broad of intellect, 264brothers, 26n4, 44n5, 169, 171, 174,

200n3, 219, 221, 292Ba�lu as brother, 44, 249, 250, 345brother-in-law, 185, 188�rst rank among your brothers, 117half-brother, 13n9, 155n8, 250n7most powerful of his divine brothers,

52n17, 251n13obligation of brothers, 188–89

build or create, 99, 99n4, 101

bullsthe benevolent god, 327born to Ba�lu, 289the bull, 318–19, 319n4the bull, his father, 8, 40, 320–21the bull, �Ilu, my (your/his/her/our)

father, 324–26the bull, my father, �Ilu, 211of the bull, my (your/his/her) father, �Ilu, 59, 89, 91, 93, 96n11, 98, 210, 211, 322–23

the bull, the god of mercy, 98, 310, 327–28

the bull, the sagacious one, 206n11, 329–30

bull for the maiden �Anatu, 136, 187bull of heaven, 117, 319n4bull-calf, 257nn7–9wild bulls, 58, 58n9, 136, 289, 319n4

B-word, 9, 89, 242, 289n4, 347Byblos, 172n16, 224–25n11

mistress of, 282Philo of Byblos, 155, 216n4

calf, 4n5calf of Ilu, �tk, 112, 118, 144, 199,

212, 215, 216n3, 238, 255, 256–57, 257n6, 300, 309

calves of Adad, 257n8camels, 16n11, 17n13canine demonic being see �Ištu (Fire)capable, able, 273n11carpenter, 64, 64n2, 65, 236celestial messenger, 124–25n18, 169champion, 51, 147chest, back, 166n4chief, 44, 45

chief of the chiefs, 44n13chief of the host, 44n13

chief of accounts, 169–70n1children

child of Lm, 172n15children of �A�iratu, 73father of the children of �Ilu, 11–13,

27n7, 97, 100my child, 171suckling child, 171–72n14, 172n15whose-child, 171

circlecircle of children, 11circle of the gods, 12, 12n3, 13,

88–89n3encircle, ecompass, 174n5, 301

clandestine, 78–79n2


428 main index

cling, stick, 301close-coiling one, 301clouds, 298n1

cloudgatherer, 290rider of the clouds, 53, 56, 57, 59,

60, 159, 288–91coastliners, 70n3coiling snake, 144–46colleague, equal, 251n13companion, neighbor, 251n13

compassionate, 205compassionate and merciful, 206competent, 50n5, 63n31complete, �nish, 148, 149compound epithets, 26–27n5, 112,

163n6, 204, 337congruent epithets, 29n5, 30conjurer, 177

see also magicconqueror of warriors, 51n13consort of �Ilu, 70, 73, 270, 270n5, 276,

280, 281, 282, 284n22, 287, 308conspire or deceive, 81–82n2consume, 3n3

consume, destroy, 3n4, 149n13consume the wicked, 50–51n10consuming �re, 3, 4n5

controlexercise authority over, 181, 211keep in check, 302n2

copiousabundant, 197n7copious �ow, 128n9

corruption, death and, 44n9Cow of Sîn, 82craftsmanship, god of see Kô�arucreation, 9–10, 10n7, 41n8, 100n6,

143n5, 205, 331of the gods, 12, 335

creatorof creatures, 10, 96, 98–101, 203,

205, 276, 283, 325, 327of the heavens and earth, 276,

277n10�Ilu as creator, 9–10, 12, 96, 205,

331Lord of the gods, 29n4of mankind, 276

creatress of the gods, 73, 96, 99, 275–77, 280, 283

creatures, creator of see creator of creatures

crescent moon, god of see Hllcrocodile, 310n3

crown, 111–12n10lord of, 111

curse, to, 303n9Cyprian Aphrodite, 285n26

Dagan, 6, 26n4Dag�nu, 89, 97n14, 189n17

Ba�lu and, 13, 13n9, 26n4, 89, 96, 96n10, 97, 155n8, 189n17, 250, 250n7

daughter of Dag�nu, 26n4scion of Dag�nu, 180–81, 211son of Dag�nu, 13, 13n9, 26n4, 89,

94–97, 155, 181, 250, 250n7Damkina, 39n16damsel, 268n11

see also maidenDan�ilu, 138, 234–35n3darkness, 298n1darling of the great gods, 32n23daughters, 26, 122, 122n7, 123,

123–24n12, 124, 131, 131n5, 187n3, 234–35n3daughter of Anu, 89, 89n8, 119daughter of Ba�lu, 120, 121, 123,

123n9, 124, 127, 131, 185daughter of Dag�nu, 26n4daughter of Derket�, 109, 117daughter of Hll, 102daughter of r�b, 229n1daughter of �Ilu, 23n5, 118–19, 144,

199, 200, 200n3, 212, 215, 235n4, 238, 250, 250n7, 256, 300, 309

daughter of Sîn, 50n5, 51n14, 119n7daughter of whom, 171–72n14daughter-in-law, 190, 191disperser/daughter of y�bdr see y�bdrof �Ilu, 235, 235n4importance of as a divine epithet,

336–37dawn, god of, 284n22Day of Judgement, 42Day of Reckoning, 42days, 21, 21n16

seventh day, 60“She who determines the days,”

284n22�bb, daughter of �Ilu, 118–19, 144,

199, 200, 200n3, 212, 215, 238, 256, 300, 309

death and the deadday of one’s death, 284n22dead as witnesses, 182death, fate, 218n4


main index 429

death, god of see Môtudeath and corruption, 44n9death and ressurection of Ba�lu, 163,

164death of Ba�lu, 57, 94, 191death-and-evil, 44n9fate, death, 218n4, 284n22judging of the dead, 314n15personi�cation of death, 218n4royal dead, 31, 38ruler of the spirits of the dead, 51spirits of the dead, 293n4

deceive or conspire, 81–82n2deer, 58n9deft one, 152n1deities see gods and goddessesdelayed or tardy, 81–82n2depravity, 140n19Deraa, 48n13Derket�, 109, 117descend, 95–96, 95n7desire, sexual desire, 216n4destiny, 284n22destroy, 3n3, 104–5n16, 148–49,

149n13, 155n6destroying the calf of �Ilu, 118, 144,

199, 212, 215, 238, 256, 300, 309destructive, 224devour, to, 4n5dew, 122, 122n7, 124, 124n14, 131n5,

288dexterous

dexterous hand(s) of Hayy�nu, 156–58, 157n3, 178, 179

dexterous one, 157, 178–79Dionysos, 77n3disperse, 53–54n3, 224

disperser of light see Pdrydisperser of showers see �allayudisperser/daughter of y�bdr see �Ar�ayu

district governor, 317n3Dit�nu, 29, 30, 30n9, 31, 32divine herald, 64, 65, 119n6, 236–37divine patron, 41n6, 227n4, 229–31

of abundance, 233of battle, 230of skillful work, 158n7of (summer) fruit, 41n6, 184, 227n4,

232–33, 233n9, 244divinity, 36n22, 41n8, 43n3

divine charateristics, 200, 200n3(divine) sister-in-law associated with

the peoples (?), 186–91, 337, 337n9

Dmgy, 5, 78–79n2, 78–80, 81, 82and Tlš, 5, 78, 79, 81, 81–82n2, 82

dog, 200n3dogs of Marduk, 200

dominant one who has seven heads, 118, 142, 144, 199, 212, 215, 238, 239, 256, 300–304, 309, 310

dominion, 112, 115n5, 239, 296dove, 189downtrodden, 113n15Dp-stem imperative, 180n2dragons, 240, 284

in art, 310n5dragon of the two �ames, 118, 144,

199, 212, 215, 238, 239, 256, 300, 309–10

“Lady Who Treads on the Sea (dragon),” 283

mythical, 303, 303–4n14sea-dragon, 310n3

drink (beverage), 33–34, 112drinking, 33n5, 34–35, 34n6, 53–54n3,

54–55n4, 224drizzle, 124, 131drought, 258n1, 271n1drunken, 224dry, to be, 53–54n3dusk, god of, 284n22dust-colour, 272n4

Ea, 3n2, 39n16, 157n3, 177, 191Enki/Ea, 205, 264god of magic, 7, 267as judge, 47n7as king, 41, 41n8Nudimmud (Ea), 161, 191, 303

eagles, 14n1, 15, 15nn4,6, 16n7, 16n9, 76n1

earth, 110, 113, 127–28n3and Ba�lu, 54, 57, 58, 162–64, 258,

288builder/creator of, 99n4, 100n9,

276–77, 277n10“earthy” daughter, 127heaven and earth, 28n12, 123–24n12,

125, 164, 245, 274n14, 276–77illuminator of, 243, 245“Lord Earth,” 164n11scorcher of, 272, 283n18

eat, to, 3n3, 54–55n4Eblaite deity, 200n3Edrei, 46n3effective, potent, 273Egypt, 172n16, 177


430 main index

Ekron, 44n11El, 19, 34n6, 209n11, 277, 322n1

beloved of, 196n4father of the sons of El, 11n2, 12n6Shapsh, the lamp of El, 254n7see also �Ilu

El-Amarna, 39Elat, 69, 70, 282, 282n16

see also �A�iratuElkunirsa, 277Emeslam, 160–61n11emotional and mental qualities, epithets

describing, 337–38see also individual characteristics, i.e.,

love, wisdom, mercy, etc.Enbilulu (Marduk), 191encompass, circle, 301Enkidu, 247n4Enki/Ea, 205, 264Enlil, 3n2, 6, 65n5, 164n12, 220n6

beloved of Enlil, 213–14, 218n4father of the gods, 13, 13n11, 283n18lord of the heavens and the earth,

28n12, 164enthroned, 38n7, 173

in �A�tartu, 33, 34, 37–39, 46, 47, 112–13n14, 283n18, 294, 310n4

see also throne, royalentrails, 4n4entreat, 98nn1–2, 275n1, 280Enuma Eli�, 284–85n24, 307–8n24Epic of Aqhat, 6n13, 10, 15,

224–25n11Epic of Kirta, 9, 10, 249, 269–70

see also Kirta (king)epithets

Akkadian parallels to Ugaritic divine epithets, 350–54

Arabic parallels to Ugaritic divine epithets, 356

Biblical parallels to Ugaritic divine epithets, 354–56

composition of, 346, 359–79deities with the greatest number of

epithets, 385describing expertise and abilities,

342–43describing familial status/

relationships, 335–37epithet as part of a word pair, 350expressing emotional and mental

qualities, 337–38expressing ownership or patronship,

344–45

expressing physical and other qualities, 338–42

glossary of the components of, 359–79

list of epithets for each deity or demon, 380–84

most commonly used, 332paralleled by another term in broader

context, 350paralleling a series of epithets for

both same and other deities, 349paralleling a term referring to a

group of deities, 349–50paralleling an epithet of another

deity, 349paralleling name of deity, 347paralleling other epithets for same

deity, 348paralleling same epithet for same

deity, 349paralleling the name of another deity,

349as a re�ection of religious concepts,

xvii, 331–45royal epithets, 19, 28n10, 36n23,

50n5, 51n14, 52, 85, 111n5, 113n19, 172n16, 295, 306, 306n6, 319n4, 333–35

selection process used for the book, xix–xx, xxii–xxx

Unidenti�ed Epithet, 160 see also individual epithets for

examples of parallelismequal, colleague, 251n13Esagila (temple), 191, 191n28Eshmunazar, 70n4establish, to, 33n3eternal, 172, 219, 221, 227, 261, 306

as epithet of All�h, 173eternal father, 19eternal king, 163, 172–73, 174, 292,

293, 295, 305n2, 306, 306n6eternal Šapšu, 72n2, 261, 296,

305–6eternal sun, 305, 305nn2–3the hero, the eternal king, 33, 37, 38,

41n6, 46, 163, 173, 227, 294–96prince, the eternal king, 169–73, 292,

293, 295eternity, king of, 294eulogy, 5–6n12Everlasting, 173everlasting dominion, 296evil, 143, 148n10


main index 431

exalted, 20n12, 102n1, 295exalt the splendid one, 251n14exalted (ones), 18, 18n4, 20Exalted Father, 18n20exalted master, 28n12in Might, 209n15

exorcist, 177expert

in the depths of the sea, 152n1expert (in magic), 182–83the youth, the expert (in magic),

266–68

fail, 289n3falcons and falconry, 14n1, 15, 15n2,

76n1familial status/relationships, epithets

describing, 335–37familiar spirit, 267fasten, attach, 302n6fate, death, 218n4, 284n22fateful Day, 284n22father, 3–7, 13n10, 26n4, 28n11, 99n4,

181n6, 211n4the bull, his father, 320–21the bull, �Ilu, my (your/his/her/our)

father, 324–26of the bull, my (your/his/her) father, �Ilu, 322–23

of the children of �Ilu, 11–13, 27n7, 88–89n3

compared to lord, 23n4, 26–27, 26n4, 27n8, 28n14, 31

eternal father, 19father! father!, 22–24, 23n5, 74,

234–35n3, 235n4father-in-law, 191of the gods, 11, 12, 13, 19, 31n16,

96–97, 96n10, 211importance of as a divine epithet,

331, 331n2, 335–36killer-father, 16n11of light, 284n22lord/father of the many gods, 29n3of mankind, 5, 8–10, 10n9, 19, 23,

27n7, 30, 41, 43, 74, 204, 205, 208, 320, 323, 326, 328, 329

our father, 3–7, 13n10, 23, 79n6, 97n12, 323

of raptors, 14–17, 76, 77variations of translations, 4n6who created you, 276n4of years, 18–21

Father Shunem, 18n3, 19

favored one, 197, 214fertility, 10n9

agricultural fertility, god of see Ba�lubull as symbol of, 319goddess of see �Anatu

fetters, 257n6�nish, complete, 148, 149�re, 200n3

see also �bb (Flame); dragon of the two �ames; the bitch of �Ilu, �Ištu (Fire)

�rmament, 110, 113�sherman

of �A�iratu, 150–51of the lady �A�iratu of the sea,

152–53�xed stars, 307, 307n1, 308�ame see �bb (Flame); dragon of the

two �ames�ash, 264�eeing (?) serpent, 142–43, 144, 300

see also Ltn (sea monster)�ow copiously, 128n9�ying, 136n4

�Anatu’s ability to �y, 117n3�bb, daughter of �Ilu, 118�ying creatures, 17n13

foal (donkey or horse), 4n5fondness, 60n14foot (measurement of length), 113n15force, 262n10forever, 296n11fruit, (summer), 229, 230

(divine) patron of, 232–33

G active and passive participles, 181, 211

gamlu-staff, possessor of see Sîngarment, 113n15

of light, 124–25n18gentilics, 70n4gentle, 205gift, present, 275n1

gift of entreaty, 279n3gift of homage, 280

Gilgamesh, 247, 247n4glad and rejoice, 92n8glori�ed wine, 34n8glorify the beautiful one, 251n14glory, 36, 36n22

He is the Most High, The Supreme (in glory), 259n3

glossary of the components of epithets, 359–79


432 main index

gnaw, to, 4n5God, Who Has Intense Power, 175God is beautiful and loves beauty, 247,

251god list, 5–6nn12–13, 13, 43, 241n3God of Israel, 28, 75n3, 107, 227,

290n10, 299see also YHWH

God-is-Handsome, 247n6gods and goddesses, 3n1, 5n11, 44n5,

44n6, 96n10, 161n14, 317n2altars of the house of the goddess,

68n4assembly of, 12n5, 88–89n3birth of, 5the bull, the god of mercy, 310,

327–28creator of, 276creatress of the gods, 73, 96, 99,

275–77, 283deities with the greatest number of

epithets, 385divine herald, 64, 65, 119n6, 236–37divine patron, 41n6, 158n7, 184,

227n4, 229–31, 230, 232–33, 233, 233n9, 244

father of the gods, 11, 11n3, 12, 13, 19, 31n16, 211

god list, 5–6nn12–13, 13, 43, 241n3god mighty and noble, 262n8god of Sidon, 70god of the palace/temple, xxvii,

xxviin40god who judges/rules in Hidra�yu,

46–48the god who sits (enthroned) in �A�tartu, 33, 34, 37–39, 46, 47, 112–13n14, 283n18, 294, 310n3

goddess of Sidon, 69–71goddess with the wand, 105n19God-is-Handsome, 247n6great gods, 31n16, 32n23herald for the gods, 64–66, 65n4,

119n6, 157n3judge of the gods and of mankind,

317king of the gods, 164, 196, 196n4,

227n3, 258n2, 259, 287lamp of the gods, 135, 135n3, 242,

252–55, 271list of epithets for each, 380–84lord of the gods, 28n12, 29–32, 29n5as lord of the gods, 30n10, 31n16master of the gods, 107

mightiest of the gods, 52n17most able of all the gods, 52the most handsome of the gods,

246–47mother of the gods, 72–73, 77, 276,

281, 305–6n4pantheon of gods, 12, 12n6, 23, 30,

31, 32, 34n10, 41, 43, 74, 196, 204, 213, 250, 320, 323, 326, 327–28, 329

powerful and august, 33–36protective deity, 111–12n10role of in Ugaritic society, 331–32the sagacious one, the god of mercy,

203–6, 208, 330see also deities; names of individual

gods and goddessesgold, 94n2golden eagles, 15n4good, pleasant, 247, 249good news, receive, 180n2good-looking, 247n3grain, 35n15great, 31

great gods, 31n16, 32n23great lady, 243, 286–87, 308great mistress, 282great mother, 282Great-Lady-of the-Sea, 284n21lord of great gods, 29–32

greetings, 90–91n2griffons, 14n1, 15n5, 76n1G-stem, 99, 100n6

G-stem imperative, 180n2guard, watchman, 169–70n1Gula, 39n16, 282

Hadd, the shepherd, 46n2Haddu, 47, 62n20, 107, 107n3, 149n14

the annihilator, 147–49valiant one, 154–55see also Ba�lu

hail!, 3n2, 6, 43, 43n2hale, hearty, 293n6half-brother, 13n9, 155n8, 250n7half-sister, 250n7hand, 40n2, 53, 206n11

dexterous hands, 156–58, 178hand of the beloved, 217, 252, 271rod of your hand, 22, 234

handiwork, 157handsome, 185

the most handsome of the gods, 246–47


main index 433

hard, 77n3hard ground, 78–79n2hardship, 273n11assu, 59, 178–79, 267, 297

your expert (in magic), 182–83see also Kô�aru

haste, alacrity, 169–70n1, 257n7hawks, 14n1, 15, 76n1, 223Hayilite, 174Hayy�nu of the dexterous hand(s),

156–58He above whom there is nothing, 259He is the Most High, The Supreme (in

glory), 259n3headress (kp�), mistress of see mistress of

the kp�-headdressheal, healing, 30n9, 293n6health, 3n2, 43n2hear, 147, 147n1, 148heart, 4n4, 205, 206n11

relating to intellect, 206n11relating to love, 206n11

hearty, hale, 293n6heaven, 245

bull of heaven, 117, 319n4creator of heavens and earth, 276,

277n10Enlil lord of the heavens and the

earth, 164heaven and earth, 28n12, 123–24n12,

125, 164, 245, 274n14, 276–77light of the heavens, 274n14Light of the Heavens and the Earth,

245luminary of the heavens, 244–45,

254, 274n14mistress of the high heavens, 105n19,

116–17strength of the heavens, 273n12

ebat, 123, 123nn9–10heed the words, 148heir, 159n3Helden, 51“Helfer,” 54–55n4Hera, 73herald

of Anu, 65n4divine herald, 64, 65, 119n6, 236–37for the gods, 119n6of the house of Ba�lu, 64–66, 157n3

Hermes, 65n4hero, 38, 41n6, 135n3, 163, 171n7, 197,

264ancestral hero, 293n7

of Ba�lu, 169–70n1, 170, 174, 221, 292–93

beloved of �Ilu, the hero, 90, 92, 93, 148n6, 193, 194, 195–97, 213, 218n4

the hero, the eternal king, 33, 37, 38, 41n6, 46, 163, 173, 227, 261, 294–96

hero, warrior, 220heroic, 50–51n10mightiest of heroes, 49–52, 63,

148n6, 190, 273and powerful, 50n5�mq, the hero of Ba�lu, 169–70n1,

170, 174, 219, 221, 292–93Hidra�yu, 34, 39, 112–13n14, 294

god who judges/rules in, 46–48, 283n18

high heavens, mistress of, 105n19, 116–17

high rank, 20n12Hll, 102–5, 103n3, 163, 163n8holy one, 206n11, 209n15

holy, All-Holy, 209Holy God, 209n14Holy One of Israel, 209n14sagacious and holy one, 207–9sons of holiness, 209

homage, 275n1, 279, 280honey, 124honey-dew, 124n13honor, honorable, 36, 36n22�ôr�nu, 182–83, 270�ôr�nu wa 1lm, 267–68the spellcaster, 176–77, 201–2as a youth, 267the youth, the expert (in magic),

266–68horns, possessor of, 111n6horses, beautiful, 247n4hot, to be, 272n4Hrgb, 16n11, 17, 77

as father of raptors, 14–15, 76r�b, 185, 230n4

daughter of, 229n1as divine marriage-broker, 229–31,

230n4, 232–33as divine patron, 41n6, 227n4,

229–31as (divine) patron of (summer) fruit,

41n6, 184, 227n4, 232–33, 233n9, 244, 246

ubur (river), 314n15human body, 4n4, 166n4


434 main index

humans, 317n2creation of, 9–10fertility, 10n9protector of, 9

huntress goddess see �A�tartu�urrayu, 270husbands

husband, husband, 23, 23n5, 234–35husband’s brother marrying the

widow, 188see also marriage

hymns, 5–6n12

�Ibbu, 229, 232, 269ibexes, 58n9Ibn Ezra, Abraham ben Meir, 290n10Id, 239n4Idrimi inscription, 224, 224–25n11�Ilatu, 68n4Ilish see �Il��Ili�u see �Il�illuminator

of the heavens and the earth, 245of myriads of stars, 243

�Il�divine herald, 64, 65, 119n6, 236–37herald of the house of Ba�lu, 64–66,

157n3as �Ili�u, 66, 119n6, 157n5

�Ilt “the goddess,” 67–68�Ilu, 19, 38, 58–59, 73n3, 79, 209n11

as an androgynous deity, 23n5beloved of, 148n6, 193–94, 195–97the beloved of �Ilu, �Ar�, 118, 144,

199, 212, 212n1, 215–16, 216n3, 218, 238, 239, 309

the beloved of �Ilu, Môtu, 194, 196, 196n4, 213n6, 216, 217–18, 218n4, 252, 271


the beloved of �Ilu, Yammu, 212–14, 215, 216, 239, 256, 300, 309

the bitch of �Ilu, �Ištu (Fire), 199–200, 254, 255, 256, 300, 309

as the bull, 318–19the bull, his father, 320–21the bull, �Ilu, my (your/his/her/our)

father, 324–26of the bull, my (your/his/her) father, �Ilu, 322–23

the bull, the god of mercy, 310, 327–28


calf of �Ilu, �tk, 112, 118, 144, 199, 212, 215, 216n3, 238, 255, 256–57, 257n6, 300, 309

children of, 11–13, 27n7, 97, 100consort of, 70, 73, 270, 270n5, 276,

280, 281, 282, 284n22, 287, 308 see also �A�iratu

as creator, 9–10, 12, 96, 205, 331daughter of �Ilu, 23n5, 118–19, 144,

199, 200, 212, 215, 235, 235n4, 238, 250, 250nn7,9, 256, 300, 309

drunken, 20epithets for, 23n3, 26–27n5, 100as father, 79n6as father of mankind, 5, 8–10, 10n9,

19, 23, 27n7, 30, 41, 43, 74, 204, 205, 208, 320, 323, 326, 328, 329

as father of the gods, 96–97, 100, 211

father of the sons of �Ilu, 11, 12–13, 12n6

as head of pantheon, 19, 23, 30, 32, 34n10, 74, 196, 204, 213, 227n3, 320, 323, 326, 327–28, 329

the hero, 193–94, 195–97, 213, 218, 218n4

husband, husband, 234–35intellectual capacity of, 205the king, 40–42, 115, 227as king, 227n2, 287as lord of the gods, 29n5, 30, 30n10,

31n16, 32messenger of, 169as our father, 3–7, 13n10, 23, 79n6,

97n12, 323personal name of, 20the prince, 43–45proper name of, 33role of in Ugaritic society, 331–32,

335sagacious and holy one, 206n11,

207–9the sagacious one, the god of mercy,

26–27n5, 98, 203–6, 210, 310, 328, 330

sagacious one, your sire, 148n6, 181, 206n11, 210–11, 325

son of, 88–89, 90–93, 119, 119n6, 218, 218n4, 271

wives of, 234–35n3and Yari�u, 82–83see also El


main index 435

immense (waters), Naharu, the god of, 238–40, 300, 309

important, 36n22Inanna (the Sutean woman), 225n13incapable, unable, 273n11independent epithets, 163n6inn, 54–55n4insolence, 113n19inspector, 169–70n1intellectual capacity, 205intrude, 155n6invite, 193n1irrigation waters, 264Iš�ara of Ti�mat, 285n25�Ištu (Fire) (demon), 200n3, 212, 215,

238the bitch of �Ilu, �Ištu (Fire),

199–200, 254, 255, 256, 300, 309Ištar, 36n22, 50n5, 51n14, 63n31, 75n3,

89, 111–12n10, 119n7, 123n9, 133, 137n8, 141, 225n13, 261, 282

Išum, 65It�rm�r (king), 172n16

Jerusalem temple, 160judge

Ea as, 47n7god who judges/rules in Hidra�yu,

46–48, 283n18judge, gatekeeper of the netherworld,

334n3judge of the gods and of mankind,

317judge/ruler Naharu, 165–66, 167,

239n4, 303, 311–15, 317our judge/ruler, 226, 226–27n1,

316–17with supreme strength, 274of the world, 314n16YHWH as judge, 314n16

keep in check, 302n8kill, 16n11killer-father, 16n11kindly, 205king, 32, 36n22, 75n3, 171, 296n14

of the Amorites, 172n16of Amurru, 172n16�A�taru as, 263Ba�lu as king of the gods, 164, 196,

227n3, 258n2, 259, 281of Byblos, 172n16compared to prince, 44, 44n12divine king, 41n8

of Egypt, 172n16epithets expressing royal status,

333–35eternal king, 33, 37, 38, 41n6, 46,

163, 172–73, 174, 219, 221, 227, 261, 292, 293, 294–96, 305n2, 306n6

of the gods, 196, 228, 287�Ilu the king, 40–42, 115the king, 226–28kingship, 320, 320n1of Kutha, 172n16of Mari, 172n16of marriage, 230, 231mistress of kingship, 105n19, 109,

114–15our king, 38n5, 159n2, 226–28as patron, 233prince, the eternal king, 169–73, 292,

293, 295relationship between gods and, 32n23step down from kingship, 38n7of summer, 230of Tyre, 172n16of Warûm, 172n16

Kirta (king), 27n9, 30, 71, 71n8, 107n2, 320, 323marriage to �urrayu, 270see also Epic of Kirta

knower, practitioner, 267knowledge, 205Kô�aru, 59, 158, 208n6, 297

dexterous one, 178–79Kô�aru, your spellcaster, 201–2Kô�aru wa assu, 157, 177, 201,

211, 267, 268the spellcaster, 177as the wise one, 267see also assu

kp�-headdress, mistress of see mistress of the kp�-headdress

Kronos, 19, 216n4Kumarbi, 230n4Kumarpi, 13n11Kutha, 172n16

labor and birth, 82lady, 28n10, 45, 224�A�iratu the lady, 86–87great lady, 243, 286–87, 308of the high heavens, 163lady �A�iratu of the sea, 163n7,

278–85, 299the lady Šapšu, 282, 284n22, 286–87


436 main index

“Lady Who Traverses the Sea,” 282“Lady Who Treads on the Sea

(dragon),” 283the luminary, the lady, 241–43mighty lady of the country, 282Šapšu the lady, 286, 307–8see also mistress

Lamaštu (demon), 89, 119, 119n8, 200n3

lammassat, 111–12n10lamp

of the gods, 135, 135n3, 242, 252–55, 271

lamps of myriads (of stars), 242n7Shapsh, the lamp of El, 254n7,

273n12 see also Šapšuland, 164lasting works, 307n1launder, 113Leptis Magna, 277Leviathan, 143, 145, 240, 303–4n14,

310levirate-wife, 188life of, 86n2light

disperser of, 55, 59, 120–25, 126, 127, 128, 129, 130, 131, 278, 279

father of, 284n22light of the heavens, 274n14Light of the Heavens and the Earth,

245lightning, 124, 125, 264Lm, 172n15, 189Li�mu, 189, 189–90nn17–18, 190n20

Ba�lu and, 189n17, 190n20relationship with �Anatu, 189, 192n29

linen fabric, 113n15Lisin, 13litany, 5–6n12literary names, 17n12liturgy, 5–6n12liver, 4n4loanwords, 16n11, 54–55n4, 113n15,

169–70n1lord, 25–28, 168n1

compared to father, 23n4, 26–27, 26n4, 27n8, 28n14, 31

compared to ruler, 45of the crown, 111of eagles, 16of fruit, 233n8his lady, 28n10Lord, Master, 28, 107, 163lord creator, 277

Lord Earth, 164n11Lord of Hosts, 283, 284n21lord of the gods, 28n12, 29–32, 29n5,

30n10, 31n16lordship, 109n3my lord, 28Oh lord lord, 22n2the perfect lord, 274prince, lord of the earth, 54, 57, 58,

162–64of the sickle/crescent moon, 102–5your lord, 25–28

love, 40n2of the bull, 318goddess of see �Anatu; Ištar; Nanâ

loveliest of the sisters of Ba�lu, 246–47, 248–51, 310n3

lovely, 78–79n2, 139lovers, 250Ltn (sea monster), 142–43, 142–43n2,

144–46, 300as a personi�cation of Yammu, 142,

145, 301, 303see also dominant one who has seven

headsluminary

great luminary, 243of the heavens, 242, 244–45, 274n14the luminary, the lady, 87, 241–43,

254, 286luminary of the gods, 273n12who illuminates, 243

luminous, 264

magic, 176–77expert in, 177n7, 182–83god of see Kô�arumagic ritual, 258n1the youth, the expert (in magic),

266–68maiden, 132–33, 134–41

the maiden (Nikkal) see Nikkalmaiden �Anatu, 56, 59, 61, 132–33,

134–41, 208n6, 252–53, 270, 270n5, 279

two maidens, identity of, 270, 270n5

maidservant, 78–79n2of �A�iratu, 65n5, 78–80, 81, 82of Sîn, 82of Yari�u, 5, 65n5, 78, 79, 80,

81–83see also servant

man, 234–35n3, 235, 235n5


main index 437

mankindcreation of, 9–10, 276father of, 5, 8–10, 10n9, 19, 23, 27n7,

30, 41, 43, 74, 204, 205, 208, 320, 323, 326, 328, 329

judge of the gods and of mankind, 317

manly one, 169, 171n7, 174, 219, 221, 292

Marduk, 75n3, 158n7, 161, 177, 191, 191n28, 200, 206n11, 228, 255n8, 267, 284–85n24, 307n1

mare, 123–24n12Mari, 172n16, 189marriage

of Kirta and �urrayu, 270marriage gift, 231n10marriage-broker, 229–31, 230n4,

232–33of Nikkal to Yari�u, 230n4, 233n9,

269–70, 342of Ningal/Nikkal to Nanna/Sîn,

269n2of Pdry and Yari�u, 185

master, 25n2, 27n9Lord, Master, 28, 107, 163master, lord of the gods, 28n12your master, 106–7, 163

master of the universe, 164n12measurement, 113n15mediocre wine, 35n16merciful, 205, 206n11, 262

Adad the merciful god, 206n18merciful and compassionate, 206

merciless, 206mercy, god of, 26–27n5

the bull, the god of mercy, 310, 327–28

the sagacious one, the god of mercy, 203–6, 208, 330

messenger, 169, 174celestial, 124–25n18celestial messenger of �Ilu, 169express messenger, 169–70n1of Yammu, 311–13

midst of, 193n1might, mighty, 50, 155, 197

almighty, 63, 175Ba�lu the mighty one, 53–63, 139,

155, 190, 252, 273, 288, 289and glory, 36, 36n22god mighty and noble, 262n8might one, 155, 252, 273, 288,

289

mightiest of heroes, 49–52, 63, 148n6, 190, 273

mightiest of the gods, 52n17the mighty, 174–75mighty (?)�A�taru, 263–65mighty lady of the country, 282mighty one, 53–63, 139, 190, 264n7mighty person, 264mighty river, 240most mighty one, 62outstanding might, 273–74n13power, might, 273–74n13Y�pn, 293

military roles of minor deities, 169, 174milk, 197n7Milku, 31, 31n16, 34, 38, 39, 46, 112,

163, 296n14the god who sits (enthroned) in �A�tartu, 33, 34, 37–39, 46, 47, 112–13n14, 283n18, 294, 310n4

the hero, the eternal king, 33, 37, 38, 41n6, 163, 173, 227, 261, 294–96

as king, 41, 227powerful and august [god], 33–36,

37, 46, 112, 209, 261, 294sister-of-(the-god)-Milku, 251n16who sits (enthroned) in �A�tartu, 33,

34, 37–39, 46, 47, 112–13n14, 283n18, 294

Min, 208missing, 289n3mist, 122, 124mistress, 224

of dominion, 105n17, 108–9, 110, 114, 115, 116, 260

great mistress, 282of the high heavens, 105n19, 116–17of kingship, 105n19, 109, 114–15of the kp�-headdress, 34, 105, 108,

110–13, 114, 116, 260, 261, 261n7

of the palace, 72n2of Uruk, 151n5

Molekh, 171monsters, 142–43n2, 143, 145, 145n3moon-god see Sîn; Yari�umost handsome of the gods, 246–47Most High, 85, 259nn3,5

Most High One, 258–59most mighty one, 62mother, 26n4, 99n4, 279n4

great mother, 282


438 main index

importance of as a divine epithet, 331nn1–2, 336

mother, mother, 74–75mother! mother!, 22, 22n2, 23, 23n5,

235mother of raptors, 14, 76–77mother of the gods, 72–73, 77, 276,

281, 305–6n4[mother]-goddess, 3n1

Môtu, 160, 230n4the beloved of �Ilu, Môtu, 193–94,

194, 196, 196n4, 212n1, 213n6, 216, 217–18, 218n4, 252, 271


�ght against Ba�lu, 164, 196, 213n6, 218

son of �Ilu, 58–59, 89, 90–93, 218, 218n4, 271

my father, my father!, 22n2my lord, 28myriads (of stars), 242, 243

Nabarbi, 230n4Nabû, 158n7, 191Naharu, 53–54n3, 118, 165–66, 167,

212, 215, 305god of the immense (waters), 238–40,

256, 300, 309judge/ruler Naharu, 165–66, 167,

239n4, 303, 311–15, 317king Naharu, 159, 159n2, 227river/Naharu, 238, 239, 239n14,

313, 314see also Yammu

Namburbû, 206Nammu, 282Namtaru (demon), 218n4Nanâ, 251Nanaya (the Sutean woman), 225n13Nannar, 28n12Nanna/Sîn see SînNâru, 100nation, peoples, 189necromancy, 267neighbour, companion, 251n13Nergal, 52n17, 105, 160–61n11,

172n16, 230, 251n13netherworld, 155n6

judge, gatekeeper of the netherworld, 334n3

king of, 294, 296see also underworld

nibble, to, 4n5Nikkal, 26, 141, 229, 232, 233n8

the maiden, 269–70Ningal/Nikkal, 269n2, 282

Nimmuriya (king), 305see also Nmry (king)

Ningal/Nikkal see NikkalNingirsu, 220n6Ninisina, 102n1Ninkarrak, 89Ninkilim, 235Ninlil, 73, 213, 282Nin-MAR.KI., 13Ninurta, 50–51n10, 105, 230, 302n8

the merciful one, 206n15Nmry (king), 295

see also Nimmuriya (king)noble, 33, 262n8, 268n11none above him, 84–85Nubadig of the army, 299nubile woman, 139, 140, 141Nudimmud (Ea) see Eanumerous, 31

O Lord, 26–27n5obeisance, 275n1occupations, 169–70n1offspring, scion, 181Og of Bashan (king), 39, 47omniscient, 158, 267One who Prevails, 62“One who Wades in the Seas,” 283n17one who walks about, 224n4one without equal, 84–85orchard, 233n8our father, 3–7, 13n10, 23, 97n12, 323our judge/ruler, 226, 226–27n1, 316–17our king, 19n5, 226–28, 317overpower, prevail, 273n11ownership, epithets expressing, 344–45

see also speci�c epithets, i.e., rider of the clouds, lady �A�iratu of the sea, disperser of light, etc.

palaceof Ba�lu, 164god of the palace/temple, xxvii,

xxviin40of Naharu, 165

Palmyra, 277pantheon of gods, 12, 12n6, 19, 23, 30,

31, 32, 34n10, 74, 111, 115, 250Ba�lu as King, 164, 196, 227n3,

258n2, 259


main index 439

�Ilu as head of, 20, 41, 43, 196, 204, 213, 227, 320, 323, 326, 327–28, 329

role of gods in Ugaritic society, 331–32

Papsukkal, 105Papulegarra, 151parallelism, 347–57

Akkadian parallels to Ugaritic divine epithets, 350–54

Arabic parallels to Ugaritic divine epithets, 356

Biblical parallels to Ugaritic divine epithets, 354–56

epithet as part of a word pair, 350epithet paralleled by another term in

broader context, 200n3epithets paralleling a series of

epithets for both same and other deities, 349

epithets paralleling a term referring to a group of deities, 349–50

epithets paralleling an epithet of another deity, 349

epithets paralleling name of deity, 347

epithets paralleling other epithets for same deity, 348

epithets paralleling same epithet for same deity, 349

epithets paralleling the name of another deity, 349

magical nature of, 177multi-membered parallelism, 122n8semantic parallels, 16, 31, 41, 100n9,

112–13n14, 115, 141staircase parallelism, 5n7used to determine if an expression is

an epithet, xxvisee also individual epithets for

examples of parallelismpardon, 148n10particle of negation, 120n1past (time), 143path, track, 113, 113n15patron

epithets expressing patronship, 344–45 see also speci�c epithets, i.e., rider of the clouds, lady �A�iratu of the sea, disperser of light, etc.

see also divine patronpatronage, 10, 41n6

Pdry, 26n4, 40n2, 59, 97, 123n9, 278, 279as disperser of light, 55, 59, 120–25,

126, 127, 128, 129, 130, 131, 278, 279

wed to Yari�u, 185peoples, nation, 189, 191, 192,

192n29perverse, 145n8pestilence, god of see RašapP�t, 253Philo of Byblos, 155, 216n4physical beauty, 249, 249n5physical characteristics, epithets

describing, 338–42see also individual characteristics, i.e.,

wisdom, strength, might, beauty, etc.

pigeon, 189Place of Perdition, 155n6planets, 307n1poetic parallelism, 347–57

see also individual epithets for examples of parallelism

possesor of the gamlu-staff see Sînpotency, 273–74n13

potent, effective, 273Pothos, 216n4pour, 128n9power, 22n2, 155, 175n8, 303

God, Who Has Intense Power, 175of the heavens, 63, 274n14power, might, 273–74n13the scorcher, the power of the sky,

271–74strength, force, 262n10terrifying power, 274

powerful, 50, 175, 265n6all powerful, 63n31�Anatu the powerful, 260–62and august [god], 33–36, 46, 112,

209, 261, 294most powerful of his divine brothers,

251n13powerful hero, 49nn1–2, 50n5,

51n14, 52powerful one, 190very powerful, 63n28

practitioner, knower, 267prayers, 5–6n12, 43Prdmn, 54–55n4preeminent, dominant, 303pregnancy, 270prepare, 156n1


440 main index

present, gift, 275n1Preserver, 10prevail, overpower, 273n11priestly garments, 95n7prince, 44n5, 44n9, 161, 161n14, 164,

268n11Ba�lu, the prince, 159–64, 160–61n11,

163n7�Ilu as, 43–45prince, lord of the earth, 54, 57, 58,

162–64prince, master of the universe,

164n12prince, the eternal king, 169–73, 284,

292, 293, 295prince of the sea, 167n7Rašap the prince, 60, 198, 297,

334n3Yammu, the prince, 165–67, 303,

313, 314Yari�u the prince, 59, 160, 168, 198,

297Y�pn, 292, 293

princely temple, 160, 160–61n11princess, 161n14procreator and divine lord of the gods,

29n4professional expertise, epithets

describing, 342–43see also speci�c epithets, i.e., dexterous,

spellcaster, �sherman, maidservant, etc.

progenitor, 283n18see also creator

progenitress, 188progeny, 181propitiate, 98n1prosper, 325n2Psalmist, 75n3, 148n10Ptah, 208n6puppies, 4n5put, to, 33n3, 53–54n3

Qdš, 208, 208nn5,8, 280Qdš (w) �Amrr, 150, 150–51n3, 152,

153, 280see also �Amrr

queen, �A�iratu as see �A�iratuqueen-mother-(to-be), 281quick, agile, 220n5

race, 169–70n1radiance, brilliance, 102n1Ra�mayu, 60, 198, 297

raids, 230, 230n5rainbows, 104, 197n7Ramses III (pharaoh), 334n6raptors, 17n13, 223, 223n1

father of raptors, 14–17, 76, 77god of see Hrgbmother of raptors, 14, 76–77

Ras Ibn Hani, xviiRas Shamra, xvii, 62n23Rašap, 31, 60, 149n13, 160, 208

of the army, 283, 298–99the prince, 60, 198, 297, 334n3the soldier, 299nn4–5and the underworld, 38

Rašpu see Rašapreceive good news, 180n2recompensor, savior, 148n10reduplication in the vocative, 22–24,

24n6rejoice and be glad, 92n8religious concepts of Ugartic society,

331–45remedy, apply, 293n6render, ripper, 224n4Rephaim, 39, 47reptiles, 302n8

see also serpentsrich man, 264, 264n4rider of the clouds, 53, 56, 57, 59, 60,

159, 288–91righteous, 148n10rigid, 77n3ripper, render, 224n4rising, 241n2river, 264

mighty river, 240river god, 239n4, 314n14river ordeal, 239n4, 314, 314n15river/Naharu, 40, 238, 239, 239n4,

313, 314road-station, 54–55n4roast, 272, 272n4robust, vigorous, 293n6rocky ground, 78–79n2roebucks, 58n9royal, 171royal epithets, 19, 28n10, 36n23, 50n5,

51n14, 52, 85, 111n5, 113n19, 172n16, 295, 306, 306n6, 319n4, 333–35

royal judge, 38n5ruler, 45, 161, 161n14, 164, 168n1,

211n3of Ekron, 44n11


main index 441

god who judges/rules in Hidra�yu, 46–48, 283n18

judge/ruler Naharu, 165–66, 167, 239n4, 303, 311–15, 317

our judge/ruler, 226, 226–27n1, 316–17

of the Philistines, 44n11rule/be in authority, 303

running, 169–70n1

sacri�ces, 5–6n12, 127n3, 167n7, 298n1sagacious


sagacious and holy one, 206n11, 207–9

sagacious one, 26–27n5, 148n6, 181, 209n13, 330

the sagacious one, the god of mercy, 26–27n5, 98, 203–6, 210, 310, 328, 330


see also wiseŠa�aru, 284n22Šakkan see SumuqanŠalimu, 284n22saliva, spittle, 138n10�altu, 133salutations, 3n2, 90–91n2Šamaš, 111, 117, 213–14, 272, 272n4,

273–74n13, 274judge of the gods and of mankind,

317Šamaš -is-one-who-illuminates, 243soldiers of, 220n6

�ap�nu, 58, 263Šapšu, 45, 57–58, 93, 135, 157n3, 182,

211, 217eternal Šapšu, 72n2, 261, 296, 305–6the lady Šapšu, 282, 284n22, 286–87lamp of the gods, 252–55the luminary, the lady, 241–43, 254,

286Šapšu the lady, 286, 307–8the scorcher, the power of the sky,

271–74Shapsh, the lamp of El, 254n7,

273n12�arpantu, 191, 282satiate, to, 54–55n4savior

Ba�lu the savior, 293n6savior, recompensor, 148n10

scatter, 53–54n3, 288n1scepter, 104–5n16scimitar see gamlu-staff, possessor ofscion of Dag�nu, 180–81, 211scorch, scorcher, 63

the scorcher, the power of the sky, 271–74

scorches the wide earth like a �ame, 283n18

Scorpio, Breast of, 284–85n24sea, 164, 240

god of see Yammugoddess of see �A�iratulady �A�iratu of the sea, 56, 121, 126,

129, 130, 135, 163n7, 278–85Lady Who Traverses the Sea, 282Lady Who Treads on the Sea

(dragon), 283Naharu, the god of the immense

(waters), 238–40, 256, 300, 309One who Wades in the Seas, 283n17patron-saint of the sea, al-a2ir,

283n17prince of the sea, 167n7sea monster, 143n5, 149, 212,

215–16, 216nn3–5, 239, 283, 284, 300–304 see also dragon of the two �ames; Leviathan; Ti�mat

second to none, 84–85Semiramis, 109, 117serpents, 142n1, 302, 302n8

in art, 310n5�eeing the serpent, 142–43mythical, 303–4n14seven headed serpents, 303, 303n12

see also seven headed dominant one

snake incantations, 267twisting/twisted serpent, 144–46,

256, 300, 309see also snakes

servant, 54–55n4see also maidservant

serve, to, 54–55n4seven headed dominant one, 118,

142, 144, 199, 212, 215, 238, 239, 300–304, 309, 310, 337, 338

sexual organ, 40n2sexuality

of �Anatu, 140, 140n17sexual assault, 140n19sexual desire, desire, 216n4

shame, 90–91n2to be ashamed, 53–54n3


442 main index

Shapshthe burning one, 273n12lamp of El, 254n7, 273n12 see also

Šapšusheath, 223, 223n2shepherd, 47, 47n10

shepherd’s staff, 104–5n16shining, brilliant, 102n1

to shine, 241n3shining forth, 241n2

shoulder to shoulder, 171showers, disperser of, 124, 126, 127,

128, 129–31, 278, 279Shunem, Father, 18n3, 19sick, to be, 159n1sickle, 104, 104n8

lord of, 102–5, 103n4, 104n12Sidon, 70nn3–4, 117�A�iratu of, 285n26god of, 70goddess of, 69–71

Sihon (king), 172n16Šimegi, 230n4Sîn, 7, 50n5, 51n14, 82, 102n1, 103,

104, 111, 111n6, 119n7, 168n1, 233n8, 243gamlu-staff, possessor of, 102–5, 163luminary of the heavens, 245n2maidservant-of-Sîn, 82Nanna/Sîn, 269n2

singing, 55n5sire, 25n2, 181


sisterhalf-sister, 250n7loveliest of the sisters of Ba�lu,

248–51sister of Ba�lu, 44n6, 52n17, 139,

187n3, 246–47, 248–51, 310n3sister of the mighty one, 190n22sister-of-(the-god)-Milku, 251n16

sister-in-law, 185(divine) sister-in-law associated with

the peoples (?), 186–91, 337, 337n9sit, to, 39n16skilled one, 157n3skillful work, 152n1, 158, 158n7sky, heaven, 245

the scorcher, the power of the sky, 271–74

slaughter, 167n7slave, 54–55n4slave girl, 78–79n2

slippery serpent, 142n1slit, to, 301n5�ml, 14–15, 76–77snakes, 143, 145, 146, 177, 267, 301–2,

301n5, 302nn6,8, 303, 310n3, 343see also serpents

sneeze, 138n10“softened up,” 58n11“Softie,” 16n11soldiers, 174, 220n5

Rašap, the soldier, 299nn4–5soldiers of Šamaš, 220n6see also warriors

song, 55n5son-in-law of Ba�lu, 184–85Son-of-�mq, 171, 220n4sons, 181n6, 211n4

as a derivitive of build, 99n4father of the sons of El, 11n2, 12n6father of the sons of �Ilu, 11, 12–13,

12n6son of Dag�nu, 13, 13n9, 26n4, 89,

94–97, 155, 181, 250, 250n7son of �Ilu, 88–89, 90–93, 119, 119n6son of nobody, 171–72n14sons of holiness, 209sons-of-El, 20

soothsayers/binders, 177sovereign, 44n10, 209n15spacious, 128n9spellcaster, 176–77, 267

Kô�aru, your spellcaster, 201–2spirits see alcoholic beveragespirits of the dead see death and the

deadspittle, saliva, 138n10spray, 216n4spread, 53–54n3spring, torrent, 240Sprouts, 66n8Š-stem, 302n8staff, 104, 104n10, 234

as a royal symbol, 104, 104–5n16stallion, mother of, 123–24n12stamp, 113stars, 242, 243, 307n1, 308step (of staircase), 113, 113n15steward, 64n3, 65n5stick, cling, 301storms, 62n23, 290, 302–3n3

god of see Adad; Ba�lu; Haddu; Teššub

rider of great storm, 290n7see also weather


main index 443

strength, 155, 175, 175n8, 197n7, 273–74n13ability, 157n3bull as symbol of, 319feeble of strength see weaknesssupremacy, 262n10supreme strength, 274

strike, struck, 166nn4–5“Striker,” 16n11strong, 35, 36, 36n22, 50, 62nn23,25,

63, 190, 190n20, 197, 261, 265overcome, 273, 273n11

struck, strike, 166nn4–5subdue, subjugate, 113, 181n5suckling child, 171–72n14, 172n15summer fruit, 229, 230

(divine) patron of, 41n6, 184, 227n4, 232–33, 233n9, 244

Sumuqan, 171, 220, 220nn4,6, 222, 225n13, 293, 293n7

sun, 241n2, 272n4eternal sun, 305, 305n2god of see Šamašgoddess of see Šapšu

supremacy, 262n10supreme one, 258–59, 259n3sustenance, to provide, 54–55n4Sutean warrior, 223–25Suttu, 225n13Sutû warriors, 224, 225n12swallow, 102n1, 302n8sweet Maiden, 78–79n2sweet wine, 35n16sword, 223n2sympathetic magic, 258n1Syrian Goddess, 285n26

�allayu, 97, 123, 123n9as disperser of showers, 55, 59, 120,

121, 124, 126, 127, 129–31, 130, 278, 279

tardy or delayed, 81–82n2Tašm�tu, 191tears, 197n7Tell �Ashtarah, 38n11temple of the great gods, 31n16temples, 71, 71n8

Esagila (temple), 191, 191n28god of the palace/temple, xxvii,

xxviin40princely temple, 160, 160–61n11Temple in Jerusalem, 160

terrible ones, 190terrifying, 190

terrifying power, 274Teššub, 123throne, royal, 38, 160–61n11, 263

see also enthronedTi�mat, 143n5, 239n4, 284–85n24–25,

314tired, weak, 273n11Tišpak (king), 172n16�tk (divine monster), calf of �Ilu, 112,

118, 144, 199, 212, 215, 216n3, 238, 255, 256–57, 257n6, 300, 309

Tlšand Dmgy, 5, 78, 79, 81, 81–82n2,

82maidservant of Yari�u, 5, 65n5, 78,

79, 80, 81–83�mq, 169–70n1, 174, 295

as hero of Ba�lu, 169–70n1, 170, 174, 221, 292–93

son of, 171, 220n4�mq, the hero of Ba�lu, 219warrior of �Anatu, 65, 169–70n1,

170, 174, 219, 221–22, 225n13, 292, 293

warrior of Ba�lu, 219–20, 221, 224n4, 225n13, 292, 293

tnn (sea monster), 216n5toponyms, 37, 38, 38n11, 39, 46, 48,

48n13, 70, 70n4, 102n1torrent, spring, 240�oru, �Ilu, 250nn9–10tough, “toughie,” 77n3track, path, 113, 113n15trample, 113tread upon, 113, 113nn15,19,

142–43n2triton, 151twisting/twisted serpent, 144–46two �ames, dragon of the see dragonstwo-headed snakes, 303tyrant, 263, 264n4Tyre, 172n16�A�iratu of, 68, 69, 70, 209, 285n26

’Udm, city of, 71n8unable, 63n26, 273n11understanding, wide of, 264underworld, 128, 128n9, 155n6, 163,

163n10, 164, 314n15see also netherworld

Unidenti�ed Epithet, 160universe, 128n9

prince, master of the universe, 164n12usurper, 171


444 main index

valet, 54–55n4valiant, 50–51n10

valiant, brave, 220n5valiant daughter, 51n14valiant one, 154–55valiant victor, 49n2

venerable, 36n22vengeance, 148n10venom, 273victory, 22n2vigorous, robust, 293n6vipers, 302n8virgin, 132–33, 137n7, 138, 139,

140n19vizier, 169–70n1vultures, 14n1, 15, 15n6, 16, 16n9,

76n1

wait, 241n1“Wanton Widow,” 188war

god of see Rašapgoddess of see �Anatu; Ištar

warm oneself, 272n4warriors, 50, 51, 52, 175, 197, 197n7,

220n5Aliy, the warrior, 49n2conqueror of, 51n13hero, warrior, 220mightiest of, 49n1Ningirsu, warrior of Enlil, 220n6Sutean warrior, 223–25warrior of �Anatu, 170, 174, 221–22,

292, 293warrior of Ba�lu, 170, 219–20, 221,

224n4, 292, 293see also soldiers

Warûm, 172n16wash, 113watchman, guard, 169–70n1water

freely �owing, 128n9irrigation waters, 264Naharu, the god of the immense

(waters), 238–40, 256, 300, 309water-pourer, 66n8

weakness, 273–74n13feeble of strength, 94n4weak, tired, 273n11to weaken, 289n3

weapon, 223n2weather, 131

see also stormsweddings, 229n2

well-being, 3n2, 43n2whale, 216n4what and who, meaning of, 94n3wide, to be, 264wielder, 62n23wife

husband’s brother marrying dead man’s wife, 188

levirate-wife, 188see also consort of �Ilu

wild animals, god of see Sumuqanwild bulls, 58, 58n9, 136, 289, 319n4wine, 34nn6,8, 35, 35n16wing, 136n4wisdom, 205

god of wisdom see Ea; Enki; Kô�aru wa assu

and YHWH, 276n4wise, 267

very wise, 171the Wise, 209n15wise one, 157n3, 267see also sagacious

without equal, 85without mercy, 206wives

of Ba�lu, 250of �Ilu, 234–35n3see also marriage

wizard, 267womb, 4n4women, 5n11world, 128n9wrap, 301

Xerxes, 54–55n4

Yam, 145n3Yammu, 26, 26–27n5, 27n9, 53–54n3,

106–7, 118, 119n6, 142, 145, 160, 163, 199, 200, 216n5, 239n4, 268n11, 284n21, 300, 322n1, 323the beloved of �Ilu, Yammu, 212–14,

215, 216, 239, 256, 300, 309dragon of the two �ames, 118, 144,

199, 212, 215, 238, 239, 256, 309–10

�ght against Ba�lu, 53–54n3, 213, 218n2, 314, 333–34

messenger of, 311–13prince Yammu, 165–67, 303, 313,

314see also Naharu

Yaqaru, 31n16, 34n7, 37n3


main index 445

Yari�u, 163n8, 232, 241n2, 242n8, 243, 284n22and �Ilu, 82–83luminary of the heavens, 244–45,

254, 274n14maidservant of Yari�u, 5, 65n5, 78,

79, 80, 81–83marriage to Nikkal, 230n4, 233n8,

269–70, 342the most handsome of the gods,

246–47, 249, 251prince Yari�u, 59, 160, 168, 198,

297as son-in-law of Ba�lu, 184–85and the underworld, 31Yari�u the prince, 198, 334n3

y�bdr, disperser/daughter of, 55, 59, 120, 121, 126–28, 129, 130, 131, 278, 279

Y�bš-name-of-�Ilu, 171, 171n7, 174, 219, 221, 292

years, father of, 18–21Ygrš, 239Y�pn, 160

existence of, 170the mighty, 169–70n1, 174–75, 219,

221

prince, the eternal king, 169–73, 284, 292, 293, 295

YHWH, 41, 41n7, 75n3, 173, 192, 276, 276n4, 284, 317beloved of YHWH, 197of Hosts, 299, 299n4as judge, 314n16Lord of Hosts, 283, 284n21“Rider of the Clouds,” 290see also God of Israel

you rule, 181n5, 211n3you subdue, 181n5your lord, 25–28your master, 25n2, 106–7, 163your sire see sagacious one, your sireyour spellcaster see Kô�aru, your

spellcasteryouth, 159n3, 270

young woman, 269n1the youth, the expert (in magic),

266–68youthfulness, 268n11

Yr� see Yari�uY pn the Sutean warrior, 223–25

Zeus, 73, 77n3, 290Zeus Demarous, 155


SACRED TEXTS

New Testament

Luke 11:15 18–19Mark 3:22 160Matthew 10:25 12:24, 27, 160

Old Testament

16:8 80 18:25 314n16 19:8 140n19 21:12 80n8 22:11 24n6 24:16 140n19 24:23 47, 171–172n14

Habakkuk 1:4 145n8 3:3 209n14 3:8 239, 290n10

Isaiah 1:24 283 5:16 209n14 5:24 209n14 7:14 270 9:5 19 12:3 155 16:9 233n8 19:1 290n10 19:5 53–54n3 27:1 143, 145 33:22 314n16, 317 40:25 209n14 44:27 239n4 49:25 264n7 51:9–10 303–304n14 51:10 239

Jeremiah 10:3 157 10:10 296 20:11 264 25:22 70n3 40:10,12 233n8 48:32 233n8

Amos 7:4 239 8:1, 2 233n8

2 Chronicles 6:2 160 21:17 249n5

Daniel 8:11 44n13 12:1 44

Deuteronomy 1:4 39, 47 2:11 20, 293n9 3:11 293n9 4:17 136n4 18:10–11 267 22:19 140n19 22:21 140n19 27:15 157 32:5 145n8 32:6 41n4, 276n4 33:12 197, 259n3 33:26 290n10

Exodus 15:2 155 15:3 299n4

Ezekial 21:8/9/10 223n2 27:8 70n3

Genesis 1:16 243 9:21 20 14:19 22, 276


Job 6:10 209n14 7:12 303–304n14 9:8 283 18:5 119n5, 200n3 22:12 117n6 30:6 264 39:27–30 15 40:15 216n3 41:19 310n5

Joel 1:8 140n19 4:4 70n3

Jonah 4:2 206n16

Joshua 12:4 39, 47, 293n9 13:12 39, 47, 293n9

Judges 5:6 145 11:27 314n16 11:39 140n19 19:24 140n19 21:11 140n19 21:12 140n19

1 Kings 1:13 160

2 Kings 1:2ff. 160, 160n10 2:12 23–24 9:23–24 166n4

Leviticus 21:3, 21:13 140n19

Micah 1:16 15 7:1 233n8

Numbers 21:21 172n16

Proverbs 2:15 145n8 8:8 145n8 8:22 276n4 22:5 145n8

23:17 20 24:1,19 20 24:21 20, 20n12

Psalms 9:5 314n16 9:9 192 10:16 296 18:11 290n10 23:1 47n10 27:10 75n3 29:3 239 29:10 173 36:7 239 47:7–8 227 50:6 314n16 63:3 36 67:5 192 68:6 314n16 68:34 290n10 71:22 209n14 74:15 240 75:8 314n16 80:2 47n10 86:15 206n16 93:3 239n4 93:4 239 98:6 41 104:2 124–125n18 118:14 155 125:5 145n8 148:1 117n6

Ruth 1:15 188

1 Samuel 2:10 259n3 17:51 223n2 18:30 44n11 24:16 44n11, 314n16

2 Samuel 16:1,2 233n8 22:11 290n10

Song of Songs 6:1 249n5 8:7 239

Zechariah 9:2 70n3

sacred texts 447


Qur’an

38:66 16462:1 42114:2 42

1:3 422:255 259n337:5 164

448 sacred texts


rahmouni_f1_prelims.indd vi 4/4/2007 8:32:50 PM

rahmouni_f1_prelims.indd vi 4/4/2007 8:32:50 PM