Resheph and yhwh ṣĕbāʾôtAuthor(s): John H. ChoiReviewed work(s):Source: Vetus Testamentum, Vol. 54, Fasc. 1 (Jan., 2004), pp. 17-28Published by: BRILLStable URL: http://www.jstor.org/stable/1519029 .Accessed: 03/01/2012 15:22

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RESHEPH AND YHWH SEBA'OT

by

JOHN H. CHOI

Wilmore, USA

Occurrences of proper names which seem to be in the construct state, thus making them doubly determinate, pose an interesting dilemma in the analysis of ANE inscriptions, and the potential for religious infor- mation that they provide.' On the one hand, they are fascinating in

clarifying the understanding of ancient deities and their various man- ifestations. On the other hand, they are problematic, as much schol- arship holds that proper nouns cannot be modified by a genitive in Hebrew and related languages.2

J.A. Emerton, in an excellent analysis and review, shows that a dou-

bly determined proper noun is not problematic, since the genitive phrase functions to identify a local manifestation or variation of a

deity.3 Thus, there are many examples of the name Baal in the construct

I would like to thank Dr. Bill T. Arnold for his invaluable guidance and sugges- tions. Any errors are solely mine.

The designation "doubly determinate" refers to a proper noun, which is inher- ently determinate, which takes an additional determining element in the form of a determinate or indeterminate genitive. In addition to the construct state, the double determination of proper nouns can also be achieved through addition of a pronomi- nal suffix (See G.R. Driver, "Reflection on Recent Articles," JBL 73 [1954], p. 125; L. Delekat, "Yaho-Yahwae und die alttestamentlichen Gottesnamenkorrekturen," in Tradition und Glaube. Das ffrhe Christentum in seiner Umwelt. Festgabe fir KG. Kuhn [ed. G.

Jeremias; Gottingen, 1971], pp. 66-67; and M. Rose, Jahwe: Zum Streit um den alttesta- mentlichen Gottesnamen [Zurich, 1978], pp. 28-29). It has been noted, however, that the proper name + pronominal suffix is quite distinct from, and should not be used in comparison with, a proper noun potentially in the construct state (see M. Tsevat, "Studies in the Book of Samuel IV," HUCA 36 [1965], pp. 49-58).

2 See E. Kautzsch, ed. Gesenius' Hebrew Grammar (trans. A.E. Cowley; Oxford, 1910), p. 402, and P. Jouon and T. Muraoka, A Grammar of Biblical Hebrew (Subsidia biblica 14/1-2; Rome, 1993), pp. 481, 505. Both essentially state that a proper noun cannot be made further determinate via modification by a determinate or indeterminate genitive.

3 This is in contrast to the possibility that there are several different deities sharing the same name. J.A. Emerton, "New Light on Israelite Religion: The Implications of the Inscriptions from Kuntillet 'Ajrud," ZAW 94 (1982), pp. 12-13.

© Koninklijke Brill NV, Leiden, 2004 Also available online - www.brill.nl

Vetus Testamentum LIV, 1

JOHN H. CHOI

state, modified by a place name, or a common noun indicating a gen- eral locale or region, serving to identify the "local Baal."4 This type of relationship is not limited to Semitic place names.5 Similar con- structions occur with the proper names Anat, who is identified as 'nt

spn in KTU 1.109, and Atirat, identified as 'trt srm (Atirat of the

Tyrians) in KTU 1.14. This same distinction may be in mind, then, in the Kuntillet 'Ajrud inscriptions, which refer toyhwh of Teman and

yhwh of Samaria.6 I turn now to the more complicated Biblical Hebrew phrase yhwh

sebad't. Because this phrase does not contain a place name, it does not fit neatly into the model established above. Some have sought to resolve this by positing an ellipsis. Gesenius suggests that an actual construct noun 'Ihy has elided from this phrase, so that what is preserved in the MT is not a genuine construct chain, but merely an elliptical clause that marks the remnants of an older phrase.7 This view is unlikely,

4 Examples include b'l ugrt in KTU 1.65; b'l hkpt in KTU 1.17 V:20, 30; b'l spn in

KTU 1.39; KTU 1.46; KTU 1.16 (G. Young, Concordance of Ugaritic [Rome, 1956], pp. 35-36; R. Whitaker, A Concordance of Ugaritic Literature [Cambridge, MA, 1972], pp. 141-146; M. Dietrich, O. Loretz, J. Sanmartin, The Cuneiform Alphabetic Textsfrom Ugarit, Ras Ibn Hani and Other Places [Abhandlungen zur Literatur Alt-Syrien-Palastinas und

Mesopotamiens 8; Miinster, 1995]). Biblical examples include b'l p'wr in Num. xxv 3; Deut. iv 3; Ps. cvi 28 and b'l spn in Ex. xiv 2, 3; Num. xxxiii 7. These constructions

likely function in a similar manner to the construct phrase gb't s'wl (1 Sam xi 4; xv 34), where the term Gibea occurs in the construct to distinguish the "Gibea of Saul" from other towns or regions named Gibea, such as "Gibea of Benjamin" in 1 Sam. xiii 15 (Emerton, "New Light," pp. 4, 7). There are also instances, both in the Hebrew Bible and the extra-biblical inscriptions, wherein Baal is associated not with a place name, but with a common noun (perhaps b'l spn, as noted in the Ugaritic example mentioned above; b' smm in the Karatepe Inscription [KAI 26, Aiii:18]; b'l knp in KTU 1.46; b'l sdq in KTU 7.63; b'l byt in Judg. viii 33, and ix 4; b'l zbwb in 2 Kgs. i 2, 3, 6, 16). There is little syntactical difficulty surrounding these terms, however, since b'l can function as a proper name, or as a common noun, meaning "lord" or "master." Thus, many of these phrases may not be the appellation of a deity, but simply an epi- thet which describes the nature of a deity.

5 The Phoenician Karatepe Inscription (KAI 26) contains the phrase b'l krnrtys (Column II, line 19; Column III, line 4) a non-Semitic place name, which possibly reflects a merger between Baal and a Western Asian deity.

6 J. Renz and W. Rollig, Handbuch der althebrdischen Epigraphik vol. I (Darmstadt, 1995), I: pp. 56-64.

7 Kautzsch, Gesenius' Hebrew Grammar, p. 402. According to this view, other poten- tial construct chains involving a proper noun as nomens regens involve an ellipsis of the actual construct noun. Thus, in the biblical phrase 'wr ksdym, the word yr has elided. It has been proposed that similar Semitic constructions, such as 'strt qrnym and 'strt 'pp involve an ellipsis, as well (W.W. Baudissin, Adonis und Esmun: eine Untersuchung zur Geschichte des Glaubens an Auferstehungsgotter und an Heilgotter [Leipzig, 1911], p. 275).

18

RESHEPH AND THWH SEBA6T

however, since the shorter phrase is much more common throughout the Hebrew Bible, suggesting that it was used prior to the longer phrase.8 Other alternatives, based on parallels with the Baal phrases noted above, which suggest that yhwh functions not as a proper noun but as a common noun,9 have fallen by the wayside, as well. An argu- ment could be made that, within this phrase, yhwh is not doubly deter- mined because it originated as a verb. F.M. Cross suggests that the

phrase is a derivative of the verbal clause du yahwi sabaot, "he who creates the heavenly armies."'l This view, however, is clearly depen- dent on the theory that yhwh is the causative imperfect of hwh.

In spite of the above evidence, then, the likelihood that yhwh seba'ot, is an actual construct phrase, with the doubly determined proper name

yhwh, is strengthened by the nearly identical Ugaritic phrase rsp sb'i." Earlier, Emerton noted that this phrase may be easily compared to

yhwh seba'ot, but simply leaves the matter without expansion.'2 A fur- ther look into the use of rsp in similar genitive constructions may be

quite significant in understanding the nature of the phrase yhwh seba'ot. rsp, vocalized resep,'3 occurs in a variety of inscriptions, ranging from

Egypt, to Ugarit, to Cyprus. The image of the deity is frequent in

Egyptian artwork from the Late Bronze and Iron I Ages. rsp occurs as a theophoric element in a variety of personal names, the earliest

8 Emerton, "New Light," p. 4. See also F.M. Cross, Canaanite Myth and Hebrew Epic (Cambridge, MA, 1973), pp. 69-70, where he suggests that 'Ihy has been added as a lectio facilior to ease the difficulty in yhwh sebad't.

9 B.N. Wambacq, L'pithite divine Jahve Seba'ot: Etude philologique, historique et exegetique (Paris, 1947), p. 100.

10 Cross, Canaanite Myth, p. 70. 11 KTU 1.91. Line 15 reads b gb rsp sb'i. Two translations of KTU 1.105 line 21

(tzg bgb spn) illustrate the uncertainty in the rendering of gb. One possible translation is "cloud;" thus, the entire phrase would read "a sound from the cloud" (see HALOT, Vol. 2 p. 773 and L. Fisher [ed.], Ras Shamra Parallels vol. II [Analecta Orientalia Com- mentationes Scientificae De Rebus Orientis Antiqui 50; ed. D. Smith and S. Rummel; Rome, 1975], p. 142). The other possibility is proposed by J. de Moor, who renders gb as "pit," and thus reads the same line from KTU 1.105 as "sacrificial meat in the pit," referring to "the place where offerings were served to various deities" ("Studies in the New Alphabetic Texts from Ras Shamra II," UF 2 [1970], pp. 318, 320).

12 Emerton, "New Light," p. 9. 13 Fulco notes that the majority of the evidence suggests that the most ancient vocal-

ization of the name was raspu, which was adapted to resep, as vocalized in the MT (W.J. Fulco, The Canaanite God RESEP. [American Oriental Series, Essay 8; ed. E. Bender; New Haven, 1976], p. 64; see also M. Schretter, Alter Orient und Hellas [Innsbriick, 1974], pp. 111-116).

19

JOHN H. CHOI

attestation of which is from the Mari Letters,'4 with other forms attested in Ugaritic,'5 Phoenician,16 Ammonite,'7 and the Hebrew Bible.'8

Throughout the Hebrew Bible, rsp and its derivatives seem to refer less to the deity proper, and more to a demon-force lying behind dis-

ease, plague and pestilence, quite often as a result of apostasy.'9 Rather than an independent deity, the biblical texts seem to have in mind a

"personification of the scourges," or a "malevolent [spirit] which [accom- panies] God in his destructive action."20 In short, the OT's image of

Resheph is heavily subjected to the demythologization and subjuga- tion of the deity's power to the sovereignty of Yahweh.

Of most interest to this discussion, however, are the instances where

Resheph is doubly determined through modification by a genitive. The

Karatepe Inscription (KAI 26) has two occurrences where rsp is in construct with the term sprm.21 The phrase rsp mlk occurs in KTU 1.105. KTU 4.219 contains the expression bt rsp gn-"the temple of

Resheph of the garden." KTU 1.90 contains the expression rsp hgb, with hgb likely reflecting the Biblical Hebrew term "grasshopper." KTU 1.82 contains the phrase rsp hs, which is also attested in a Cypriot inscription from Kition, dating to 341 BCE.22 KAI 39, one of four

inscriptions discovered at Idalion of Cyprus and dating to 391 BCE, contains the phrase rsp mkl23 Within this phrase, the exact referent of

14 I-din-dru-u-pa-an. See H.B. Huff mon, Arite Personal Names in the Mari Texts: A Structural and Lexical Study (Baltimore, 1965), p. 263.

15 Many examples can be found in F. Grondahl, Die Personennamen der Texte aus Ugarit (Rome, 1967), pp. 181, 317, 319, 326, 344, 346, 349.

16 The proper name rspytn occurs in CIS ii from Kition, dated between the 3rd and 4th century BC, and Cis i 90, from Idalion, dated to 391 BC. See G.A. Cooke, A Text Book of North Semitic Inscriptions (Oxford, 1903), pp. 60-61, 70-74.

17 Y. Aharoni notes that rb rsp is likely an Ammonite proper name ("A New Ammonite

Inscription," IEJ 1 [1950], pp. 219-222). 18 1 Chr. vii 25, which identifies a son of Ephraim as Resheph. 19 J. Naude and R.K. Harrison, ",t'," in New International Dictionary of Old Testament

Theology and Exegesis vol. III (ed. W. van Gemeren; Grand Rapids, MI, 1997), p. 1305. See, also, Deut. xxxii 24 and Ps. lxxviii 8. A rather interesting use of this term is in the construct phrase bny rsp, referring to "sparks" in Job v 7. Again, the term seems to refer to a general notion of pestilence, or in this case, the "fiery" feel of pestilence, rather than the deity proper.

20 P. Xella, "Resheph," in Dictionary of Deities and Demons in the Bible (ed. K. van der Toor and B. Becking; Leiden, 1999), col. 1329.

21 Column II, lines 10-11, and 12 of the Karatepe inscription. 22 CIS i 10 from Kition, dated to 341 BC (Cooke, A Text Book, pp. 55-6). 23 The identical phrase also occurs in KAI 38, as well as a Cypriot inscription (KAI

40), dating to 255 BCE.

20

RESHEPH AND YHWH SEBAOfT

mkl is elucidated by a parallel Greek inscription, which equates rsp mkl with toi ApollUni AmuklJi, that is, "to Apollo of Amyclae."24

What does this pool of evidence suggest? The instances where rsp is modified by a place name, or used as a theophoric element in proper names is identical to the manner in which the name Baal functions. Since rsp is used with a variety of place names, we might further infer that there were various regional manifestations of Resheph, which is

seemingly confirmed by the occurrence of rsp in the plural.25 However, because of the OT's de-mythologizing of Resheph, the plural form

occurring in non-biblical texts should not be seen as parallel to the

plural form occurring in the Hebrew Bible. What seems to be of significance are the phrases rsp sprm, rsp mlk,

rsp gn, rsp hs and rsp hgb, instances in which Resheph is used not with

place names, and thus does not refer to a regional manifestation of the deity. As such, these phrases may shed significant light on the understanding of the nature of the phrase yhwh seba'ot. Though the OT's presentation of Resheph as a demon force, or "plague," may indicate that the noun rsp, like b'l, had a dual function as a proper or common noun,26 it should be noted that the rendering "plagues," in the phrases above would be incomprehensible. Otherwise, we are left with texts which sing the praises of "the plague of the goats," "the

plague of the king," or "plague of the arrows." Thus, the reasonable conclusion is that in the phrases under consideration, rsp clearly func- tions as a proper noun, and not a common noun, paralleling the phrase yhwh sebad't in reference to a deity. A closer look at each the above

phrases, and their referents, then, may be illuminating to the nature of yhwh sebd'ot.

rsp sprm in the Karatepe inscriptions was earlier rendered "Resheph of the Birds" or "Resheph of the Wings."27 It seems more accurate,

24 Fulco, The Canaanite God, p. 52. 25 The Bod'astart inscription from Sidon (5th BCE), includes the phrase 'rs rspm

(KAI 15). Other Sidonian inscriptions (RES 289:2; 290:3; 302B:5) also use this phrase as an epithet for Sidon. The plural of rsp is also attested in the Ugaritic phrase trbn rspm, "the Reshephs enter," (KTU 1.91), as well as in the Egyptian Medinet Habu text of Ramses III, which states "they were as mighty as Reshephs" (Fulco, The Canaanite God, p. 42).

26 Further, a parallel between the dual functions of rsp and b'l should be drawn cau- tiously, since as b'l as a common noun often functions as a title or epithet, while rsp does not.

27 See R. Marcus and I.J. Gelb, "The Phoenician Stele Inscription from Cilicia," JNES 8 (1949), pp. 116-120.

21

JOHN H. CHOI

however, to read this phrase as "Resheph of the he-goats," or "Resheph of the stags,"28 based on an alternate vocalization of the consonants to refer to goats (sepirim), and not birds (sipporim).29 This alternative is

supported by a preponderance of horned-animal imagery associated with Resheph in Egyptian iconography. Figure 1 shows Resheph, in

Figure One Reshpeh in martial position, with weapons in both hands, and wearing con- ical hat with affixed Gazelle-head. Limestone Stela. 25 cm x 17 cm. 1300-1100 BCE. Inscription: "Resheph, when he multiplies the great god. May he give to you all life and all health daily, and for the k3 of the purification priest of Horus, the first one of Khetj, lord of Athribis, loved one of Re, Sul, the justified."

28 See L.K. Younger, "The Phoenician Inscription of Azatiwada: An Integrated Reading," JSS 43 (1998), pp. 11-47; A.M. Honeyman, "Epigraphic Discoveries at Karatepe," PEQ81 (1949), pp. 21-39.

29 It should be noted that the absolute masculine plural form of spr is not attested in the Hebrew Bible, though the construct masculine plural form is.

22

RESHEPH AND YHWH SEBA6T

a typical war-like pose, with a gazelle head affixed to the classic, con- ical Egyptian crown.30 Figure 2, a small scarab, shows Resheph astride a hored-animal, facing two other hored animals.31 It is generally held that the gazelle refers to either the military aspect or the fertil-

ity aspect of Resheph's character, but there is little evidence to lead

strongly to one conclusion.32

Egyptian iconography also helps to establish an appropriate under-

standing of the phrase rsp hs,33 which was rendered earlier as "Resheph

Figure Two Resheph astride a horned animal. Scarab. 2 cm x 1.5 cm. 1500-1000 BCE.

30 I. Cornelius, The Iconography of the Canaanite Gods Reshef and Ba'aL Late Bronze and Iron Age I Periods (c. 1500-1000 BCE) (OBO 140; Fribourg, Switzerland, 1994), pp. 32-33.

3' The identification of the figure as Resheph in this scarab is based solely on the presence of hored animals. Ibid., p. 120.

32 For a fuller discussion of this problematic relationship, see Fulco, The Canaanite God, p. 29 n. 141.

33 The phrase occurs in a dedicatory inscription from Kiton, dating to 341 BCE (KAI 32).

23

JOHN H. CHOI

of good luck,"34 or "Resheph of the streets."35 The meaning "good luck" for hs, however, is not attested in Ugaritic,36 and again, icono-

graphical evidence would seem to favor the rendering "arrows." As seen in Figure 3, Resheph is frequently depicted in a martial position, wielding various weapons, reflecting his nature as the god of plague and pestilence.37 Within these menacing depictions, Resheph is often armed with a quiver full of arrows, representing the plagues with which he attacks. The rendering "Resheph of the arrows" also finds support in the parallel between rsp mkl and Apollo, the divine Greek archer, in the Cypriot inscriptions noted above.38 This same view of the deity, then, as a source of swift and terrible destruction, may be reflected in the phrase, "Resheph of the locusts" and in rsp sb'i, "Resheph of the army."

Resheph, however, is not viewed solely as a source of destruction. This god of pestilence and destruction is reckoned as a god of pro- tection and defense when his fearsome attacks are directed against one's enemies. This benevolent image of protection is reflected in the

Karatepe Inscription, where Azatiwada attributes his success to the

grace of Resheph (II: 10-12).39 This image is also reflected in an Egyptian relief in which Resheph is depicted with Min and Qudshu (Figure 4).40 Though it may be inaccurate to speak of Resheph as a god of fertil-

ity based on this stela,41 there is little doubt that Resheph is portrayed

34 S. Iwry, "New Evidence for Belomancy in Ancient Palestine and Phoenicia," JAOS 81 (1961), pp. 27-34; and also, W. Albright, Yahweh and the Gods of Canaan (Garden City, NY, 1968), p. 121.

35 Z. Harris, A Grammar of the Phoenician Language (New Haven, 1936), p. 60; C. Clermont- Ganneau, Recueil d'archiologie oriental (Paris, 1888), p. 176ff

36 D. Conrad, "Der Gott Reschef," ZAW 83 (1971), pp. 172-173. 37 Cornelius, The Iconography of the Canaanite Gods, pp. 41-42. 38 It is interesting to note that Apollo is also noted for his skill with bringing plague

and pestilence with his arrows, in particular, in the opening lines of the Iliad. Ibid., p. 50.

39 This viewpoint is dependent on the rendering of the particle bbwr in the Karatepe Inscription as "by the grace of," or "because of" supported by J. Gibson, Textbook of Syrian and Semitic Inscriptions (Oxford, 1971), p. 49; Marcus and Gelb, "The Phoenician Stele Inscription," p. 117; and Younger, "The Phoenician Inscription," p. 15. This is in contrast to the typical rendering of b'bwr in BH-"for the sake of," or "on account of," which is reflected in R. O'Callaghan, "The Phoenician Inscription on the King's Statue at Karatepe," CBQ 11 (1949), pp. 233-248.

40 Cornelius, The Iconography of the Canaanite Gods, pp. 62-63. 41 Both Albright and Dahood have argued that this stela does in fact reflect the

"fertility" aspect of Resheph, based on the appearance of Min, the god of fertility, and the "polar" or contradictory nature of many other deities (W. F. Albright, Archaeology

24

RESHEPH AND rHWH SEBA6T

-r I 111

a-·t i . .

g\Sin \ I L m

K\ .. , i i

w

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i i

f ; 4

I \

t ./ 1.

.

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i -. ) : _ L_ ;W - . . - ___

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Figure Three

Resheph in martial position, with weapons in both hands, and quiver of arrows. Sketch of Limestone Stela. 1300-1200 BCE. (Original lost). Inscription: "Resheph, the great god, lord of the sky, The servant in the palace of truth, Khesunebef."

and the Religion of Israel [Baltimore, 1968], pp. 77-78; M. Dahood [ed.], Le Antiche divinita semitiche [Rome, 1958], p. 84). Fulco makes the argument, however, that Resheph in this stela, though he projects an image of protection, is not characterized by fertility (The Canaanite God, pp. 27-28).

i

i

I I

4

3

I

i

1

j II t i

4 . . .

25

i

i

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I

I i

i

t

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I

26 ~~~~~JOHN H. CHOI

P:mup

I

% J;~~~~~~

FzgureFu Stela of three deities. Far left-Min Middle Qudshu. Far Ri-ghnt-Resheph. Lower Ri-ghnt-Anat. Lower Left-Procession of worshippers. Limestone Stela. 75 cm x 48 cm. 1300-1200 BCE. Inscription: Upper Register-"Resheph, the great god, lord of the sky, ruler of the divine Ennead. Min, the great one, with his high feathers, great in sacrifice. Kenet = (Qudshu), lady of the sky." Lower Register---"Anat, lady of the sky, mistress of the gods. All protection, all life, all stability, all power are with her."

26

. , -r, 1. . -'-:-. A

"h ..-Z I .., /0

... xim:

.--. ; A..

r- , .1 ".. 1 I - . I .1

4 -

RESHEPH AND THWH SEBAOT

in a protective, peaceful image. Though he holds a spear in one hand, he holds an ankh, the symbol of life, in the other. It is suggested here that this image of protection may be in mind in the phrase rsp mlk. Rather than a plague that strikes kings, the phrase may be an invoca- tion of the deity's fierce protection over the monarch, and perhaps should be understood as something akin to "Resheph (the protector) of the king."

The same aspect of protection may be in mind in the phrase rsp gn. Depictions of Resheph in a garden setting are yet unknown, but

given the investment required for gardens in the ANE, the invocation of a deity for its protection may be quite appropriate. This identification of the deity with a garden may also lend support to Albright's and Dahood's assertions that Resheph is to be viewed as not just a god of

plagues, but of fertility as well. If this connection holds, this phrase refers not to a regional manifestation of the deity, along the lines of

Resheph worshipped in a garden, specifically, "the garden" of Ugarit, but to the protective, life-giving aspect of the deity's nature.

The key element in phrases where Resheph is doubly determined, then, lies in the manner in which the phrases, employing a common noun and not a place name, point to a specific aspect of the deity. Thus, rsp spmn refers not to a deity worshipped by goats (!), or a plague affecting goats, but the character of the deity as revealed in his asso- ciation with a gazelle or stag-type animal. Similarly, rsp hs and rsp hgb refer to Resheph's nature as the source of pestilence and destruction, as typified by arrows and grasshoppers (locusts). With the phrase yhwh .sebdat, then, there is no need to view the phrase as an ellipsis, and there is no need to postulate that yhwh can function as a common noun, or that sebda't is a hitherto unknown place name. The evidence from the use of rsp in various regions suggests that yhwh seba'ot is a

genuine construct chain, used to point out and highlight a specific aspect of the deity's nature, in this case, yhwh's nature as a warrior and supreme commander of armies. Further, this evidence strongly suggests that occurrences of doubly determined proper nouns indicate not just a regional manifestation of a deity, but function to highlight emphatically the essence of a deity, as well.

27

28 JOHN H. CHOI

Abstract

The nature of the phrase yhwh sebad't is considered in light of similar phrases involv-

ing the proper name Resheph, occurring in various Near Eastern and Phoenician

inscriptions. An examination of the various uses of rsp modified by a genitive, and hence a proper name which is doubly determined, indicates that a proper name in construct is not problematic. Further, the uses indicate that some genitive relationships between a proper name and common noun function to highlight the essence or specific attribute of a deity. This is supported by several iconographic representations of Resheph. This same function, then, of highlighting a particular trait of a deity, may be at work in the phrase yhwh sebd'ot.