StrongerBible

asherah

אֲשֵׁרָה

HebrewH0842grove, Asherah pole, ...

Appears 40 times · tap a cell to see the verses

Exo 34:13Deu 7:5Deu 12:3Deu 16:21Jdg 3:7Jdg 6:25Jdg 6:26Jdg 6:28Jdg 6:301Ki 14:151Ki 14:231Ki 15:131Ki 16:331Ki 18:192Ki 13:62Ki 17:102Ki 17:162Ki 18:42Ki 21:32Ki 21:72Ki 23:142Ch 14:3(2)2Ch 17:62Ch 19:32Ch 24:182Ch 31:12Ch 33:32Ch 33:192Ch 34:32Ch 34:42Ch 34:7Isa 17:8Jer 17:2Mic 5:14(13)
Word studyResearch-gradeash-eh-RAHnoun

What asherah means

Asherah: a Canaanite mother-goddess, and the wooden pole or stylized tree set up at a worship site to represent her

TranslatabilityUntranslatableCertaintyStrong

This one word names two things that the people who used it did not separate: a goddess and the wooden symbol that stood for her. Asherah was a high goddess of the wider Canaanite world long before Israel existed, the partner of the chief god El and called the mother of the gods. Her name carried into Hebrew unchanged, and a wooden object that bore that name, a planted pole or a shaped tree, stood beside altars across Israel and Judah, sometimes even in the Jerusalem temple.

The Hebrew text lets the same word point now at the living goddess, now at the wood. When the text speaks of prophets of Asherah or a carved image of Asherah, a person is in view, because you cannot make a carved image of a mere pole. When the text speaks of planting, cutting down, or burning an asherah, the wooden object is in view. Most often the two cannot be cleanly pulled apart, because the object was the goddess's stand-in and was treated as if she were present in it.

The Bible itself shows the word changing over time. In the oldest layer an asherah simply stands at a local altar with no apology. The law then forbids planting one beside the LORD's altar. The history books judge each king by whether he set one up or tore it down, and the prophets finally use the word as a stock label for forbidden worship. By the time the Old Testament was translated into Greek, the goddess behind the word had been so thoroughly buried that the translators usually rendered it simply grove, and her identity was only recovered in modern times.

Nuances

1athe goddess Asherah herself, a divine being who could be represented by an image and served by her own prophets
1Ki 15:131Ki 18:192Ki 21:72Ki 23:42Ki 23:72Ch 15:16
1bthe wooden cult object: an upright pole or a shaped sacred tree planted beside an altar at a worship site
Exo 34:13Deu 7:5Deu 12:3Deu 16:21Jdg 6:25Jdg 6:26Jdg 6:28Jdg 6:301Ki 14:151Ki 14:231Ki 16:332Ki 17:10

What scholars say about asherah

Standard scholarship agrees that Asherah is the West Semitic goddess known at Ugarit as Athirat, consort of El and mother of the gods, whose name passed into Hebrew unchanged and whose wooden cult symbol stood at Israelite altars. The disagreement is over how alive the goddess remained in monarchic Israel and whether the word in a given verse names her or the pole. Olyan argues the biblical term is fundamentally a constructed wooden symbol named for the goddess, while Day and Hadley insist several singular occurrences invoke the goddess herself. The eighth-century inscriptions from Kuntillet Ajrud and Khirbet el-Qom blessing by the LORD and his asherah are the modern flashpoint, turning on whether a Hebrew proper name can take a possessive ending. The older derivation she who treads on the sea-dragon is now widely rejected. The Greek translators usually rendered the word as grove, burying the goddess until twentieth-century archaeology recovered her.

Where scholars disagree about asherah

Whether the word in monarchic Israel named the living goddess Asherah, worshipped as the LORD's consort, or chiefly her wooden cult symbol once absorbed into the LORD's own worship.

  • contestedIt can name the goddess herself; several singular occurrences (her prophets, a carved image of her, dedications made for her) require a personal-divine being, and she was venerated alongside the LORD in popular religion.; John Day, Yahweh and the Gods and Goddesses of Canaan (2000); William G. Dever, Did God Have a Wife? (Grand Rapids: Eerdmans, 2005)
  • contestedIt fundamentally denotes a constructed wooden cult symbol, named for the goddess but treated as part of the LORD's cult, the goddess having faded into her object by the Iron Age.; Saul M. Olyan, Asherah and the Cult of Yahweh in Israel (1988); Judith M. Hadley, The Cult of Asherah in Ancient Israel and Judah (2000)

How to read the suffixed form in the eighth-century inscriptions from Kuntillet Ajrud and Khirbet el-Qom, blessing by the LORD and his asherah.

  • majorityThe possessive ending forces a common noun, the cult symbol, because Hebrew does not attach possessive endings to a personal name; the goddess is not directly named.; John A. Emerton, "Yahweh and His Asherah," Vetus Testamentum 49 (1999); Judith M. Hadley, The Cult of Asherah in Ancient Israel and Judah (2000)
  • minorityThe form names the goddess directly, either as an archaic spelling of her name (Asheratah) or because Asherah was a title that could take a possessive ending.; Ziony Zevit, The Religions of Ancient Israel (2001); Tilde Binger, Asherah: Goddesses in Ugarit, Israel and the Old Testament (Sheffield: Sheffield Academic Press, 1997)
  • minorityHis asherah denotes a personified attribute of the LORD himself, an internal divine extension rather than the Canaanite goddess or a mere pole.; P. Kyle McCarter Jr., "Aspects of the Religion of the Israelite Monarchy," in Ancient Israelite Religion (Philadelphia: Fortress, 1987)
In-depth research

This is a research paper, so it may be hard to read without scholarly background. It is useful if you want to dig even deeper into this word.

Sources

  • HALOT, s.v. אֲשֵׁרָהlexicon
  • BDB, s.v. אֲשֵׁרָהlexicon
  • Saul M. Olyan, Asherah and the Cult of Yahweh in Israel (Atlanta: Scholars Press, 1988)monograph
  • John Day, Yahweh and the Gods and Goddesses of Canaan (Sheffield: Sheffield Academic Press, 2000)monograph
  • Judith M. Hadley, The Cult of Asherah in Ancient Israel and Judah (Cambridge: Cambridge University Press, 2000)monograph
  • Mark S. Smith, The Early History of God, 2nd ed. (Grand Rapids: Eerdmans, 2002)monograph
  • Ziony Zevit, The Religions of Ancient Israel (London: Continuum, 2001)monograph
  • Steve A. Wiggins, A Reassessment of Asherah, 2nd ed. (Piscataway: Gorgias Press, 2007)monograph
  • John A. Emerton, "Yahweh and His Asherah," Vetus Testamentum 49 (1999): 315-337article
  • Theodore J. Lewis, The Origin and Character of God (Oxford: Oxford University Press, 2020)monograph

All attested forms of אֲשֵׁרָה

f s absolute

אֲשֵׁרָה, אֲשֵׁירָה

Deu 16:21, Jdg 6:25, Jdg 6:26, Jdg 6:28, Jdg 6:30, 1Ki 15:13, 1Ki 16:33, 1Ki 18:19

m p absolute

אֲשֵׁרִים

1Ki 14:23, 2Ki 17:10, 2Ki 23:14, 2Ch 14:3, 2Ch 17:6, 2Ch 24:18, 2Ch 31:1, 2Ch 33:19

m p construct

אֲשֵׁרֵיהֶם, אֲשֵׁירֵהֶם

Deu 12:3, 1Ki 14:15, Jer 17:2, Deu 7:5

f p absolute

אֲשֵׁרוֹת

Jdg 3:7, 2Ch 19:3, 2Ch 33:3

m p construct

אֲשֵׁירֶיךָ

Mic 5:14

m p construct

אֲשֵׁרָיו

Exo 34:13