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KAI

Canaanite and Aramaic Inscriptions

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Chapter 26

The offering(s) of the daily sacrifice: one ox; and at the [time of ploughing], one sheep; and at the time of harvest, one sheep. And may Baʿal the Victorious Horn bless Azatiwada with life and peace and mighty strength over every king, So that Baʿal the Victorious Horn and all the gods of the city may give to Azatiwada length of days and multitude of years and pleasant old age and mighty strength over every king. And may this city possess fullness and wine, and may this people who dwell in it become owners of oxen and owners of sheep and owners of fullness and wine. And may they bear children in abundance, and may they grow mighty in abundance, and may they serve Azatiwada in abundance and the house of Mopsos, by the grace of Baʿal and the gods. But if any king of kings, or prince of princes,⁠ or any man who is a man of renown, should erase the name of Azatiwada from this gate and put (his own) name (on it), or even should he covet this city and tear out this gate which Azatiwada made, and make for it a different gate and put his name upon it whether he tears it out with covetousness or with hatred and evil he tears out this gate—then may Baʿal-Shamem and El Creator-of-Earth⁠ and the eternal Sun and the entire assembly of the sons of the gods blot out that kingdom and that king and that man!⁠

Texts in conversation

Compare KAI 26.iii and Psalm 82:1

Ancient Near East, Northwest Semitic · Hebrew Bible

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Summary

Psalm 82 and the Aramaic text KAI describe gods gathered in a courtroom. In KAI the gods curse those who remove a king’s name, and in Psalm 82 the high god rebukes others for injustice. Both represent a tradition of a divine council governing the world.

Passages

KAI 26.iii

Ancient Near East, Northwest Semitic · Canaanite and Aramaic Inscriptions
But if any king of kings, or prince of princes, or any man who is a man of renown, should erase the name of Azatiwada from this gate and put (his own) name (on it), or even should he covet this city and tear out this gate which Azatiwada made, and make for it a different gate and put his name upon it whether he tears it out with covetousness or with hatred and evil he tears out this gate—then may Baʿal-Shamem and El Creator-of-Earth and the eternal Sun and the entire assembly of the sons of the gods blot out that kingdom and that king and that man!
1200 BCE (scholarly estimate) Read in KAI

Psalm 82:1

Hebrew Bible
1 A psalm of Asaph. God stands in the assembly of El; in the midst of the gods he renders judgment. 2 He says, “How long will you make unjust legal decisions and show favoritism to the wicked? (Selah) 3 Defend the cause of the poor and the fatherless. Vindicate the oppressed and suffering.
600–201 BCE (scholarly estimate) Read in Psalms

References

"... Divine council scenes in ancient Near Eastern texts are the location for discussion, decision making, and vital activities of the gods (such as creation). In Mesopotamian texts there are numerous references to divine council scenes. Almost all of the key events and decisions in Enuma elish, for example, are discussed, planned, and affirmed in the context of a council of gods. Similarly, in response to the crisis created by the refusal of the Igigi to continue their hard labor, the gods gather in the assembly In Atrahasis to discuss the issue and create a solution. In Ugaritic texts also, the gods gather in the divine council or the council of El for comparable activities. For example, there is an extended narrative set in the divine council in the Baal Cycle (KTU l.2.1; compare 1.4). The gods are also depicted gathering in an assembly to decree their judgment on humanity in the Balaam texts from Deir 'Alla. These depictions of divine council scenes from other ancient Near Eastern texts provide the cultural context for understanding the council scene presented in Psalm 82 ..."
James M. Trotter, Death of the Elohim in Psalm 82 (Journal of Biblical Literature, no. 2, 2012), 221–239.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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KAI 26.iii and Psalm 82:1

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