Karl, I thought you'd point those references out. I think you'll find the
phrase קנה שׁמים וארץ is a description of a chief deity, not necessarily of a
universal god. These kinds of titles are still used in polytheistic contexts.
For example, the Egyptians called their chief deity, Amun/Re, 'creator and
maker of all things that exist' and the one who made heaven and earth. In
Karatepe (Sam'al), El is referred to as creator of the earth, and yet listed
alongside other gods in the same sentence. So, the phrase you point out is in
no way indicative of a universal god. It's usually just indicative of chief
god's curriculum vitae, as it were. The way you are taking it is probably
more indicative of a very late interpretation of the text. If you're positing
a late Persian or Hellenistic milieu for this narrative, I think I could live
with your suggestion. However, I suspect you're not arguing that. Correct me
if I'm wrong, but I think you're arguing for an early date for this text. If
that's the case, the way you are reading the text would be extraordinarily
exceptional for its time.
GEORGE ATHAS
Director of Postgraduate Studies,
Moore Theological College (moore.edu.au)
Sydney, Australia
Because he is described not as a deity for a particular place, but as the
deity that got possession of “heavens and earth”, i.e. the whole universe.
That phrase is used twice in this passage.