KTU 1.3
Cuneiform Texts from UgaritEl replied from within the seven chambers, through the eight façades of the closed rooms: “I know you, daughter, that you are pitiless, and that among goddesses there is no contempt like yours! What do you desire of me, O Virgin Anat?” And Virgin Anat replied: “Your word, El, is wise; you are everlastingly wise; a life of good fortune is your word. Our king is Valiant, Baal is our ruler; there is none who is above him. We should all carry his chalice, we should all carry his cup.” Groaning, he cries to Bull El his father, to El the king who begot him. He cries to Athirat and her sons, to the goddess and the band of her kinsmen: “There is no house for Baal like the gods, nor dwelling like the sons of Athirat.
Proverbs 2:6
20 “But wisdom—where does it come from? Where is the place of understanding? 21 For it has been hidden from the eyes of every living creature, and from the birds of the sky it has been concealed. 22 Abaddon and Death say, ‘With our ears we have heard a rumor about where it can be found.’ 23 God understands the way to it, and he alone knows its place. 24 For he looks to the ends of the earth and observes everything under the heavens. 25 When he made the force of the wind and measured the waters with a gauge,
Notes and References
"... This text has long been recognized as a statement about the qualitative wisdom of El over all other divine wisdom. (The biblical texts also portray Yahweh as the source of all wisdom; Proverbs 2:6, 8:22-31, Job 28:23) Yet, the passage does not explain what is meant by hkm (wisdom). The narratives in which this line is reproduced in the mouths of the goddesses Anat and Asherah both deal with the procurement of permission for the construction of Baal’s house. The context shows only that El’s consent was mandatory for the construction of the temple; it does not clearly explain what was meant by the attribution of wisdom to the god. On the surface, the passage appears to suggest that whatever El declared was, in fact, wisdom. This would mean that El was the source of secure knowledge. The reliability of this source of knowledge is stressed by reference to eternity. Moreover, the good life seems to be tied to the declaration of El: if El decreed a “fortunate life,” it was so. Therefore, it appears that the deities in effect came to seek wisdom from El. Underlying the passage is the belief that El was the source of wisdom itself, which would imply that he had the knowledge with which to run the universe. It was El, then, who must be consulted by other gods when major decisions were to be made ..."
Handy, Lowell K. Among the Host of Heaven: The Syro-Palestinian Pantheon as Bureaucracy (p. 80) Eisenbrauns, 1994