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The Origins of YHWH

There is archaeological and textual evidence supporting that YHWH's origin is from other deities in the ancient Near Eastern pantheon, particularly El and Asherah.

Early Origins

The earliest extra-biblical mention of YHWH comes from the Mesha Stele (also known as the Moabite Stone), dated to around 840 BCE. This artifact mentions "YHWH" in the context of the Israelite occupation of Moabite territory.

However, earlier evidence suggests that YHWH may have originated outside of Israel. Specifically, Egyptian topographical lists from the 18th and 19th dynasties (c. 1400-1200 BCE) mention a "land of the Shasu of Yhw" in the region of Edom and Midian. Additionally, the biblical texts themselves, such as Judges 5:4-5 and Habakkuk 3:3, associate YHWH with southern regions like Seir, Edom, and Teman. These pieces of evidence have led some scholars, like Frank Moore Cross and Mark S. Smith, to propose a southern origin for YHWH worship, possibly in Midian or Edom.

The Lord came from Sinai and dawned from Seir upon us; he shone forth from Mount Paran.

Deuteronomy 33:2 (ESV)

This biblical passage suggests a southern origin for YHWH, as Seir and Paran are associated with regions south of Judah.

YHWH and El

El was the chief deity of the Canaanite pantheon. Several pieces of evidence suggest that early Israelite religion may have viewed YHWH as a manifestation of El, or as a separate deity who later became conflated with El:

Ugaritic Texts and El

The Ugaritic texts, discovered in 1929 at Ras Shamra in Syria, provide valuable insights into Canaanite religion and the character of El. These texts depict El as a wise, elderly deity, often referred to as "Father of Years" (ab šnm) and "Bull El" (ṯr il). Specific examples include:

These epithets and descriptions closely parallel biblical portrayals of YHWH, suggesting a strong connection between the two deities in early Israelite thought.

The epithets of El in the Ugaritic texts and those of Yahweh in the Bible show striking similarities, suggesting a close relationship or even identification between the two deities in early Israelite thought.

Cross, Frank Moore. "Canaanite Myth and Hebrew Epic: Essays in the History of the Religion of Israel" (1973)

YHWH and Asherah

Asherah was a prominent goddess in the ancient Near East, often associated with El as his consort. Archaeological evidence suggests that some ancient Israelites may have worshipped Asherah alongside YHWH.

Several pieces of archaeological and textual evidence suggest a connection between YHWH and Asherah:

An ancient inscription from Kuntillet Ajrud

An inscription from Kuntillet Ajrud, dated to 9 BC, depicting figures with Hebrew text above them: "Yahweh and his Asherah."

Textual Evidence from the Hebrew Bible

The Tetragrammaton

The name YHWH, known as the Tetragrammaton, appears over 6,800 times in the Hebrew Bible. Its etymology and meaning have been subjects of scholarly debate.

And God said to Moses, 'I AM WHO I AM.' And he said, 'Say this to the people of Israel: 'I AM has sent me to you.''

Exodus 3:14 (ESV)

This passage has been interpreted as providing an etymology for YHWH, connecting it to the Hebrew verb "to be" (היה, hayah). The phrase "I AM WHO I AM" (אהיה אשר אהיה, ehyeh asher ehyeh) is seen as a wordplay on the name YHWH. However, many scholars argue that this is a later interpretation rather than the name's original meaning for several reasons:

  1. Linguistic analysis suggests that YHWH likely predates the Hebrew language, possibly originating from a non-Israelite source.
  2. The explanation in Exodus 3:14 appears to be an attempt to reinterpret an older name whose original meaning may have been lost or deemed inappropriate.
  3. Other proposed etymologies connect YHWH to words meaning "to fall" or "to blow," possibly relating to storm or weather deities common in the ancient Near East.
  4. Some scholars argue that YHWH may have originally been a place name, referring to a sacred location where the deity was worshipped.

These scholarly perspectives suggest that the "I AM" etymology is likely a theological explanation developed later in Israelite history, possibly during the Exodus period or the compilation of the Torah, rather than reflecting the name's original meaning or derivation.

Poetic Texts

Some of the oldest textual evidence for YHWH's character and origins comes from poetic texts in the Hebrew Bible, which are often considered to preserve older traditions:

These poetic texts often contain archaic language and imagery that scholars believe reflect earlier conceptions of YHWH:

There is none like God, O Jeshurun, who rides through the heavens to your help, through the skies in his majesty.

Deuteronomy 33:26 (ESV)

This text, part of the Blessing of Moses, depicts YHWH as a divine warrior, a common motif in ancient Near Eastern mythology.

Conclusion

Archaeological and textual evidence suggests that the worship of YHWH evolved over time, possibly incorporating aspects of other deities like El and potentially including Asherah as a divine consort in some traditions. The monotheistic YHWH of later Judaism appears to have developed gradually from these earlier, more complex religious traditions.

The history of Yahweh is a movement from diversity to unity, from pluralism to monotheism, from a god among gods to the one God of later Judaism.

Smith, Mark S. "The Origins of Biblical Monotheism: Israel's Polytheistic Background and the Ugaritic Texts" (2001)