Assignment First

澳洲代写论文-The prophet of asherah。Remarkably, as noticed by Freedman, the prophets of Asherah are not mentioned with them now. Another example is found in Kings 10:18-28 and 13:6. In the first episode, worshippers of Baäl are slaughtered and their temple in Samaria is destroyed. But in 13:6 we read that ‘the Asherah remained standing in Samaria’. Now the question arise that whose Asherah was she. Another reference Freedman has found in Amos 6, he had mentioned that people of Israel swear on the deity named as ‘ašmat šōměrôn (literally: ‘the guiltiness of Samaria’) (Freedman, 248). The thing is that there is no go know with the name Asmat, not even known from any of the sources. However, it is believed that name sounds like ‘Asherah of Samaria’. Freedman argued that such kinds of same sounding words are very common in the biblical text. The names of divines are used as such parodies; this seems to be more importantly in the case of repudiated god (Freedman, 248).
The dates of these text and some of the text above proved that Asherah existed and was worshipped in Samaria in 800 BCE. And it could also be said that Amos was the first who protested against Asherah cult. At the end of his article, Freedman had mentioned an example of possessive suffix, which could also be surprising. He had given the reference of a suffix used in the Shakespeare’s Romeo and Juliet. The last line reads: ‘For never was a story of more woe, than this of Juliet and her Romeo’. This point of this is that Romeo does not have to be differentiated from the other Romes. But this informs that Romeo had other girlfriend initially. Romeo and Juliet died in the end, but Juliet won Romeo’s heart and he become hers forever and thus stated as ‘her Romeo’. In the same way it could be concluded that after Baal being conquered, Asherah became consort to Yahweh.
In the year 2000 Patrick Miller had argued that there were female figure in the ancient Israel and in their religion. However Yahweh was the chief God. Miller had used the situation of Mesopotamian as a reference: “the god list AN = Anu ša amēli gives the various names of the sky god or god of heaven, Anu. The last name of Anu given there is Uraš, ‘earth’, who elsewhere is Anu’s spouse” (Miller, 30). But, according to Miller, all the female figures did not disappeared together. He had also given the reference of the inscriptions found in Kuntillet ‘Ajrud and Khirbet el-Qom. Miller had states that there is a clear distinction mentioned in OT regarding difference between ‘making’ an asherah and ‘bowing down to’ or ‘worshipping’ Baäl. Concerning Baäl, the same words are used, which are given in the Ten Commandments about not worshiping other gods, but nothing such is written about Asherah in the Bible.
Also, the he further argues, the silence on the prophets of Asherah when the prophets of Baäl are killed, and the detail that ‘the asherah remained standing’ in Samaria, suggest “that there was no worship of a separate goddess Asherah in Israel and that the asherah in some fashion could be acceptable to a radical Yahwhist like Jehu” (Miller, 35). So Miller identifies that ‘asherah’ could be some form of cult object suggesting to Yahweh’s presence (although it may have .

澳洲代写论文-The prophet of asherah。值得注意的是,正如弗里德曼所注意到的,亚舍拉的先知们现在没有和他们一起被提及。另一个例子出现在列王记10:18-28和13:6。在第一集中,拜巴力的人被屠杀,他们在撒马利亚的圣殿被摧毁。但在13章6节,我们读到“亚舍拉仍立在撒马利亚”。现在问题来了,她是谁的亚舍拉。另一个引用弗里德曼已经发现在阿莫斯6中,他提到,以色列人对神发誓命名为“ašmatšōměron(字面意思:“撒玛利亚的愧疚”)(弗里德曼,248)。问题是,Asmat这个名称没有go know,甚至没有来自任何来源的信息。然而,人们相信这个名字听起来像“撒马利亚的亚舍拉”。弗里德曼认为,这类发音相同的词在圣经文本中很常见。神祗的名字被用作这样的模仿;这似乎在否定上帝的情况下更为重要(弗里德曼,248)。

这些文字的日期和上面的一些文字证明了亚舍拉的存在,并在公元前800年在撒马利亚被崇拜。也可以说,阿摩司是第一个反对邪教亚舍拉的人。弗里德曼在文章末尾提到了一个所有格后缀的例子,这也可能令人惊讶。他提到了莎士比亚的《罗密欧与朱丽叶》中的一个后缀。最后一行是这样写的:“朱丽叶和她的罗密欧,从来没有一个故事比这更悲惨。”这一点是罗密欧不需要与其他罗姆人区分开来。但这说明罗密欧最初有其他女朋友。罗密欧与朱丽叶最终死去,但朱丽叶赢得了罗密欧的心,他永远属于她,因此被称为“她的罗密欧”。同样,我们可以得出这样的结论:在巴力被征服之后,亚舍拉成为了耶和华的配偶。

2000年,帕特里克·米勒提出,在古代以色列和他们的宗教中有女性形象。然而,耶和华是主要的神。米勒使用了美索不达米亚的情况作为参考:“神列表=阿奴ša amēli给出了各种的天空之神的名字或天上的神,阿奴。阿奴的姓给Uraš,‘地球’,其他地方是谁阿奴的配偶”(米勒,30)。但米勒表示,并非所有的女性形象都消失了。他还提到了在Kuntillet ‘ Ajrud和Khirbet el-Qom发现的碑文。米勒曾说过,在《OT》中有一个明确的区别,在“制造”阿舍拉和“跪拜”或“崇拜”巴尔之间的区别。论到巴力,有十诫中所吩咐不可敬拜别神的话,是这样说的。但圣经上并没有这样写亚舍拉。

此外,他进一步认为,沉默在亚舍拉的先知巴力的先知被杀,和细节,亚舍拉仍然站在撒玛利亚,建议”,没有一个单独的女神崇拜在以色列和亚舍拉,亚舍拉以某种方式可以接受一个激进Yahwhist像耶户”(米勒,35)。因此,米勒认为,“阿舍拉”可能是某种邪教的对象,暗示耶和华的存在。