Robert D. Miller II. Yahweh

The southern origins of Yhwh (a.k.a. the Midianite/Kenite) theory has become quite familiar in recent years. In this book, Robert D. Miller seeks to support and refine this hypothesis, drawing on current anthropological studies and archaeological evidence from northwestern Arabia, the area known as Midian in the Bible.Miller’s study proceeds in seven chapters. In the first, he discusses the appearance of Kenites (that is, Midianites) in the OT, concluding that, by around 700 BC, the tradition of non-Israelite Yahwists was known. He follows with a Traditionsgeschichte of theophanies “from the south” (Deut 33:2; Judg 5:4–5; Hab 3:3a; Ps 68:8–9; Zech 9:14), the core of the tradition being “God marched from the south.” The confluence of these two strands of tradition “suggests a historical reality” (p. 60). One key point for Miller is that the tradition does not correlate “south” with Sinai. The second chapter covers Kuntillet ʿAjrud. Miller finds congruities with the southern theophanies in the depiction found there. In the third chapter, he argues against the appearance of Yhwh in the Amorite onomasticon and Papyrus Amherst 63. The possible occurrence in the name עבדאהיו is too late to be of use (à la Christopher Rollston), and occurrences in eighth-century Syria give no useful information. He notes the argument by Dalley concerning the names arad(ÌR)-ia-ú and ì-lí-ia-ú, noting that, if valid, these would dovetail nicely with his thesis. He then argues stringently against Römer’s adoption of Bardinet’s thesis that Yhwh was originally Seth of Egypt, manifest as the baboon Babi/Baba. Chapter four concerns the Shasu. Miller defends that Yhwh is a toponym in the Egyptian lists, but that this toponym, since none of the others are later attested as deities, demonstrates an association of a deity Yhwh with a particular land in the vicinity south of Edom. This further demonstrates the dispersal of Yhwh’s southern origin as early as the thirteenth century. In the fifth chapter, Miller argues that the archaeological evidence from Edom is too late to indicate anything about the origin of Yhwh. Chapter six is the core of Miller’s argument. He studies the archaeological findings in biblical Midian, especially the unique Qurayyah Painted Ware, which was only in use in the twelfth to tenth centuries, finding a significant cultural break between Iron I and Iron II. In this area, there were numerous smelting communities. The influence of Egyptian religion is quite restricted at Tayma in Iron I, and there are several “peak sanctuaries” that point to veneration of either sky or mountain deities, as do the menhirs (biblical מצבות). Further, on the Qurayyah Painted Ware, depictions of deities lack entirely. Very few depictions of people occur and only a restricted number of animals, most of the decoration being simple geometric designs. “This means Midian’s mountain and sky deity was aniconic; there is no evidence from Midian to the contrary. All the evidence of the previous chapters suggests his name was Yahweh” (p. 148). Miller argues in the final chapter that Midianite Kenites (i.e., smiths) were the mechanism that brought Yhwh into Israel. By analogy to the characteristics and functions of smiths in traditional African culture, he postulates that these Kenites brought their religious ideas into the southern Levant through trade, perhaps also by migrating into local villages, bringing the tradition “Yhwh comes from the south” with them.Miller is certainly to be commended for his handling of the unwieldy evidence on this topic. Suggestions, for example, concerning the tradition of Cain, metallurgy, and music offer an interesting possibility for integrating figures that are obscure in the current biblical text. Further, as Miller himself notes, the idea that Midianites already worshiped Yhwh is already attested in the Bible. A plausible argument supporting this tradition is welcome. Additionally, he has amassed data suggesting the plausibility of biblical traditions concerning Jethro and the Midianites, and to a lesser extent Cain.There are also several grounds for critiquing Miller’s thesis. One is that his interpretation of Midian hinges strongly on the implications of a few archaeological details. The Qurayyah Painted Ware demonstrates a general aniconism, the “peak sanctuaries” devotion to sky or mountain deities. Perhaps these implications are correct, but, if one demurs, the uniqueness of Midianite religion is not so strongly attested. A second critique would be Miller’s use of certain anthropological analogies. He is aware of this critique and prepares for it, but one must still trust these analogies drawn from more distant cultures. Despite specific criticisms of method, one may not be convinced that comparison with smiths in certain African cultures offers better explanations. A third critique comes against the entire enterprise. The texts containing the Southern Origin tradition present theophanies, three explicitly mention Sinai, which must be explained as glosses. Two traditions mention תימן and may simply refer to the south (that is, Sinai) rather than the region south of Edom. Leaving this problem aside, one is left with a large black box in Israel’s Religionsgeschichte. How did the Sinai and Southern Origins traditions integrate? Using Traditionsgeschichte, one can conclude that the Sinai tradition itself extends to the earliest stage of Israelite religious consciousness (so Herbert Donner). Why, then, is its mention so easily identified as secondary? What changes if one maintains an origin for Israel outside Canaan? Could one not hold to the priority of the Sinai/wilderness tradition and integrate the worship of Yhwh in Midian as the biblical tradition itself does?Critiques notwithstanding, scholars will find the wealth of information in Miller’s work worth the careful read. There are numerous data points and subarguments worthy of academic discussion. Though consensus is unlikely, the clear hypothesis and plausible reasoning are sure to move the conversation about the Southern Origin along

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