![]() ![]() Remarkably, all of the elements present in the tale of Adam and Eve can be found in several Ancient Near Eastern and Mediterranean sources, many of which have been interpreted as being associated with rituals. ![]() However, the text has only rarely been interpreted as possibly having a link to an ancient ritual. There are many elements at play in the Genesis story of the Garden of Eden, all of which instigated a multitude and diverse range of interpretations. All scriptural references correspond to the versification of the Hebrew text. Finally, this study will conclude by synthesizing the data and suggesting an appropriate interpretation regarding the next steps of engagement with the origins of Yahweh. Chapter four will survey the Kenite-Midianite hypothesis as the primary solution put forth by scholars to explain the various data surrounding Yahweh’s origins. Chapter three will survey the qualities and relationship among four major deities, Yahweh, El, Baal, and Qaus, who demonstrate the potential to have influenced the motif. This will survey the southern Levant from the Chalcolithic age until the IA II establishment of the secondary state in order to grasp the full breadth of population dynamics contributing to southern territories. Chapter two will outline a chronology and population trend in the southern Levant in order to demonstrate the boundaries from which a proto-Yahwistic cult may have emerged. This will include Judges 5:4-5 and its sister text in Psalm 68:8-9 as well as Deuteronomy 33:2 and its similar text in Habakkuk 3:3. The first chapter will argue for the existence of a motif employed in the HB that preserves the memory of an ancient proto-Yahwistic cultus located in the south. Thus this study will engage the particulars of the BA history of Yahweh experienced by the peoples of the southern territories. ![]() Consistently recognized as an unusual element in the biblical corpus, Yahweh’s southern habitation is often only briefly introduced as a mere possibility. Brief mentions in the biblical text bring to light Yahweh’s habitation, not in the land he grants the Israelite tribes, but in the southern Transjordan. This thesis seeks to demonstrate the high probability of a Yahwistic cult located in the southern Transjordan in the 13th century BCE. The differences will be expounded and it will become possible to draw neat conclusions concerning the relation between both goddesses in the Bible. But the context seems to differ whether the occurrence is singular or plural. Since the role of the goddess Ashera can not be separated from such Deuteronomist conclusion, it is striking to notice that both singular and plural forms are also attested (Ashera/Asherim). Through a careful analysis of all occurrences it will be argued that the Biblical Astarte is used also as a generic but even more as a terminus technicus in the Deuteronomist polemic against idolatry. The question is worth being asked in the Bible since the goddess appears both in the singular and the plural forms. But the question remains: has the goddess name become a generic because of her all encompassing character or is the meaning of her name a generic for “goddess”? Recently information from South-Arabian sources has brought light on that phenomenon (the goddess ‘Athtar used as a generic). In Neo-Assyrian sources, the goddess Ishtar though singular and unique becomes in the plural a generic designating all goddesses (ištarātu). ![]()
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