Editing Resheph (section)

===Worship===
[[File:Ebla - DecArch - 2-126.jpg|thumb|The royal palace in Ebla.]]
In Ebla Resheph was venerated both by common citizens and the [[List of kings of Ebla|royal family]].{{sfn|Münnich|2013|p=68}} Reference to two priests in his service, Re’i-Malik and Ennai, are also known.{{sfn|Münnich|2013|p=44}} Furthermore, foreign kings visiting Ebla also made offerings to him, as indicated by records of sacrificial sheep provided by the royal palace for such occasions.{{sfn|Archi|2015|p=532}}

One of the city gates of Ebla was named after Resheph.{{sfn|Feliu|2003|p=8}} His two main cult centers in its proximity were seemingly Adanni and [[Tunip]], both of which were relatively small settlements.{{sfn|Archi|2015|p=20}} Alfonso Archi notes that an association with an otherwise insignificant city or cities is a characteristic shared by him with a number of the other major deities of Ebla, namely [[Dagan (god)|Dagan]] (from [[Tuttul]]), [[Hadad|Hadda]] (from [[Halab]]) and [[Hadabal]] (from [[Hama |Hamadu]], Larugadu and Luban), and that it can be assumed in the third millennium BCE none of them owed their popularity to the political influence of their cult centers.{{sfn|Archi|2015|p=35}} However, despite its proximity to Ebla, Resheph is entirely absent from the text corpus from [[Tell Beydar]].{{sfn|Feliu|2003|p=40}}

Multiple [[Hypostasis (philosophy and religion)|hypostases]] of Resheph are attested in Ebla.{{sfn|Münnich|2013|p=48}} Most frequently mentioned is the form of this god linked to Adanni.{{sfn|Münnich|2013|p=49}} Resheph of ''gunum'' is the second most commonly referenced.{{sfn|Münnich|2013|p=53}} The precise meaning of this term is a matter of debate, complicated by the fact it is attested almost exclusively in association with Resheph and, much less frequently, with closely linked [[Adamma (goddess)|Adamma]].{{sfn|Archi|2015|pp=546-547}} It can be literally translated as “garden”,{{sfn|Streck|2008|p=252}}{{sfn|Archi|2015|p=673}} but it has been suggested it was used to refer to the royal cemetery.{{sfn|Archi|2015|p=546}} However, no texts from Ebla mention Resheph in a funerary context.{{sfn|Archi|2015|p=547}} Maciej M. Münnich suggests that ''gunum'' might have been a palatial enclosure for animals, as the associated hypostasis of Resheph received wool as offering particularly often, and references to a bull linked to his cult are known.{{sfn|Münnich|2013|pp=53-54}} Resheph of Tunip is also attested, chiefly as a recipient of silver.{{sfn|Münnich|2013|p=55}} This hypostasis seemingly had no chapel in the city of Ebla itself, and local dignitaries traveled to venerate him.{{sfn|Münnich|2013|pp=55-56}} The royal palace hill (''sa-za<sub>x</sub><sup>ki</sup>'') also had a form of Resheph associated with it, "Resheph of the palace", though it has been proposed this title referred to Resheph of Adanni worshiped in a chapel located there rather than to a fully separate hypostasis.{{sfn|Münnich|2013|p=56}} Further forms, associated with Daraum (an administrative center of the Eblaite state), Shi’amu, ‘Adatu, Shamutu, Muriku, [[Armi (Syria)|Armi]], Nei, Sarrap and Shaku, are also attested, but they are mentioned less frequently, with most only occurring once.{{sfn|Münnich|2013|pp=57-58}} The large number of hypostases is presumed to reflect Resheph's popularity.{{sfn|Münnich|2013|p=58}}

[[Theophoric names]] invoking Resheph are uncommon in the Eblaite text corpus, which Michael P. Streck explains as a result of his possibly negative characteristics.{{sfn|Streck|2008|p=252}} However, this assumption has been criticized by Maciej M. Münnich, as the attested examples, such as Yitin-Rasap ("Resheph gave") and ‘Ebdu-Rasap ("servant of Resheph"), do not appear to hint as such a perception.{{sfn|Münnich|2013|pp=66-67}}