By Sang-Yol Cho
A comparative paintings at the nature and numerous roles of the lesser deities, the so-called angels, within the Ugaritic texts and the Hebrew Bible. Sang Youl Cho has the same opinion with and follows the normal inspiration which insists at the necessity for a comparative examine among the 2 non secular literatures from Ugarit and historic Israel. the current examine is drawn to their club within the heavenly council, their kinship one of the deities, and their roles comparable to messengers, warriors, mediators, guardians, chanters, or servants, that have various similarities, within the Ugaritic texts and the outdated testomony.
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Extra info for Lesser Deities in the Ugaritic Texts and the Hebrew Bible: A Comparative Study of Their Nature and Roles
130 See Handy (1990; 1994). Cf. Wyatt (2002: 206 n. 136). 131 The nonverbal indicators as well as the closeness of the deities to the divine throne in the cosmic centre may be suggested here as the criterion for determining hierarchical ranks among the deities. M. I. Gruber (1980) empha sises that nonverbal communication, especially postures, gestures, and facial expressions, explains the characters’ inner emotions, which are not described in verbal terms: “prostrating (oneself)” or “standing” (in front of others), etc.
135). Cf. Wyatt (1994a: 144 n. 9): Shapsh and Asherah (Athirat) are “double aspects of the sun-goddess necessitated by the cosmological and mythological demands of the narrative”. For further notes, cf. Pardee (1997: 278 n. 22). 82 This underworld deity, known as a god of pestilence (Pope-Röllig, 1965b: 305; del Olmo-Sanmartin, 2004: 747), is evidently attested in Egyptian and Semitic religious traditions: Fulco (1976). 83 Virolleaud (1942-3: 143): “dans sa trinité”. This is denied by Gray (1964a: 58) since “more gods than three are indicated”.
374), referring to Ar. mirratun, “strength” (cf. Ar. 1556; Dietrich-Loretz-Sanmartin (1973); WUS no. 1659; Gibson (1978: 152); Kutler (1984); Segert (1997: 193); Tropper (2000: 673). For a tran slation of “to bless”, see Caquot (1989: 26 and n. 25-7). The text has been read variously: mlak smm tmr, zbl mlk smm tlak, “heavenly messengers left; heavenly royal princes sent” 118; or tmr zbl mlk, “puisses-tu bénir le prince, le roi” 119; or smm tmr zbl mlk, smm tlak hi amr'20. H ow ever, it is more probable that the mlak smm/mlk smm'2' are taken here as the subjects of two verbs, tlak and tmr.