joelr
Well-Known Member
The early Israelites came from the Canaanites who were polytheistic. Yahweh was believed to have been a Canaanite God who they took but also had a consort Ashera. Sayings and figurines saying "Yahweh and his Ashera" are found in early Israelite settlements.Is it that that the evidence shows that Judaism was polytheistic, or that Jews had BECOME polytheistic due to ignorance and misbelief??
It says in the OT that after the return from the exile they tried to understand why Yahweh would allow the lands to be invaded. They decided they needed to focus solely on Yahweh worship and Ashera was stricken from scripture. This failed because they continued to be invaded but that is the history.
It also SAYS in the OT that Israelites were polytheistic and were punished for it (the Persian occupation). This is the start of putting the OT into a canon and revising the text.
Uh, it's a religious mythology? I just showed you the Proverbs taken from an Egyptian work? All the stories are taken from older tales.I
Well, I believe that the Bible is based on truth, unlike you, and also have reason to believe that Arabs and Hebrews reverted to polytheism in times gone by.
Judaism - Myths
"The tendency to interpret biblical tales and legends as authentic historical records or as allegories or as the relics of solar, lunar, and astral myths is now a thing of the past."
Myths.
Legends and other tales
Legends in the Hebrew Scriptures often embellish the accounts of national heroes with standard motifs drawn from popular lore. Thus, the Genesis story of Joseph and Potiphar’s wife recurs substantially (but with other characters) in an Egyptian papyrus of the 13th century BCE. The account of the infant Moses being placed in the bulrushes (in Exodus) has an earlier counterpart in a Babylonian tale about Sargon, king of Akkad (c. 2334–c. 2279 BCE), and is paralleled later in legends associated with the Persian Cyrus and with Tu-Küeh, the fabled founder of the Turkish nation. Jephthah’s rash vow (in Judges), whereby he is committed to sacrifice his daughter, recalls the Classical legend of Idomeneus of Crete, who was similarly compelled to slay his own son. The motif of the letter whereby David engineers the death in battle of Bathsheba’s husband recurs in Homer’s story of Bellerophon. The celebrated judgment of Solomon concerning the child claimed by two contending women is told, albeit with variations of detail, about Buddha, Confucius, and other sages; the story of how Jonah was swallowed by a “great fish” but was subsequently disgorged intact finds a parallel in the Indian tale of the hero Shaktideva, who endured the same experience during his quest for the Golden City. On the other hand, it should be observed that many of the parallels commonly cited from the folklore of indigenous peoples may be mere repetitions of biblical material picked up from Christian missionaries.
The Hebrew Bible also contains a few examples of fables (didactic tales in which animals or plants play human roles). Thus, the serpent in Eden talks to Eve, and Balaam’s *** not only speaks but also seeks to avoid an angel, unseen by Balaam, that is blocking the road, while trees compete for kingship in the celebrated parable of Jotham in Judges. Finally, in the Book of Job (38:31) there are allusions to star myths concerning the binding of Orion (called “the Fool”) and the “chaining” of the Pleiades.
Contemporary interpretations
I
Cause and effect .. what comes first, the chicken or the egg?
I see that you cannot prove that belief didn't wax and wane, in and out of monotheism and polytheism.
I have already explained to you that people had no formal education, and were easily misled into following polytheist gods.
They started out as polytheists. Monotheism is also a myth and equally as not real.
William Dever:
THE ISRAELITES' MANY GODS
Q: The Bible would have us think that all Israelites embraced monotheism relatively early, from Moses's time on. Is that contrary to what archeology has found?
Dever: The portrait of Israelite religion in the Hebrew Bible is the ideal, the ideal in the minds of those few who wrote the Bible—the elites, the Yahwists, the monotheists. But it's not the ideal for most people. And archeology deals with the ordinary, forgotten folk of ancient Israel who have no voice in the Bible. There is a wonderful phrase in Daniel Chapter 12: "For all those who sleep in the dust." Archeology brings them to light and allows them to speak. And most of them were not orthodox believers.
However, we should have guessed already that polytheism was the norm and not monotheism from the biblical denunciations of it. It was real and a threat as far as those who wrote the Bible were concerned. And today archeology has illuminated what we could call "folk religion" in an astonishing manner.
"The so-called folk religion even penetrated the Temple in Jerusalem."
Q: One of the astonishing things is your discovery of Yahweh's connection to Asherah. Tell us about that.
Dever: In 1968, I discovered an inscription in a cemetery west of Hebron, in the hill country, at the site of Khirbet el-Qôm, a Hebrew inscription of the 8th century B.C.E. It gives the name of the deceased, and it says "blessed may he be by Yahweh"—that's good biblical Hebrew—but it says "by Yahweh and his Asherah."
Asherah is the name of the old Canaanite Mother Goddess, the consort of El, the principal deity of the Canaanite pantheon. So why is a Hebrew inscription mentioning Yahweh in connection with the Canaanite Mother Goddess? Well, in popular religion they were a pair.
The Israelite prophets and reformers denounce the Mother Goddess and all the other gods and goddesses of Canaan. But I think Asherah was widely venerated in ancient Israel. If you look at Second Kings 23, which describes the reforms of King Josiah in the late 7th century, he talks about purging the Temple of all the cult paraphernalia of Asherah. So the so-called folk religion even penetrated the Temple in Jerusalem.
Q: Is there other evidence linking Asherah to Yahweh?
Dever: In the 1970s, Israeli archeologists digging in Kuntillet Ajrud in the Sinai found a little desert fort of the same period, and lo and behold, we have "Yahweh and Asherah" all over the place in the Hebrew inscriptions.
Q: Are there any images of Asherah?
Dever: For a hundred years now we have known of little terracotta female figurines. They show a nude female; the sexual organs are not represented but the breasts are. They are found in tombs, they are found in households, they are found everywhere. There are thousands of them. They date all the way from the 10th century to the early 6th century.
They have long been connected with one goddess or another, but many scholars are still hesitant to come to a conclusion. I think they are representations of Asherah, so I call them Asherah figurines.
Q: There aren't such representations of Yahweh, are there?
Dever: No. Now, why is it that you could model the female deity but not the male deity? Well, I think the First and Second Commandments by now were taken pretty seriously. You just don't portray Yahweh, the male deity, but the Mother Goddess is okay. But his consort is probably a lesser deity.
We found molds for making Asherah figurines, mass-producing them, in village shrines. So probably almost everybody had one of these figurines, and they surely have something to do with fertility. They were no doubt used to pray for conceiving a child and bearing the child safely and nursing it. It's interesting to me that the Israelite and Judean ones are rather more modest than the Canaanite ones, which are right in your face. The Israelite and Judean ones mostly show a nursing mother.
Q: This has been something of a lightning rod, has it not?
Dever: This is awkward for some people, the notion that Israelite religion was not exclusively monotheistic. But we know now that it wasn't. Monotheism was a late development. Not until the Babylonian Exile and beyond does Israelite and Judean religion—Judaism—become monotheistic.