H 02-UP-011 Assyria Io02

Total Page:16

File Type:pdf, Size:1020Kb

H 02-UP-011 Assyria Io02 he Hebrew Bible records the history of ancient Israel reign. In three different inscriptions, Shalmaneser III and Judah, relating that the two kingdoms were recounts that he received tribute from Tyre, Sidon, and united under Saul (ca. 1000 B.C.) Jehu, son of Omri, in his 18th year, tand became politically separate fol- usually figured as 841 B.C. Thus, Jehu, lowing Solomon’s death (ca. 935 B.C.). the next Israelite king to whom the The division continued until the Assyrians refer, appears in the same Assyrians, whose empire was expand- order as described in the Bible. But he ing during that period, exiled Israel is identified as ruling a place with a in the late eighth century B.C. different geographic name, Bit Omri But the goal of the Bible was not to (the house of Omri). record history, and the text does not One of Shalmaneser III’s final edi- shy away from theological explana- tions of annals, the Black Obelisk, tions for events. Given this problem- contains another reference to Jehu. In atic relationship between sacred the second row of figures from the interpretation and historical accura- top, Jehu is depicted with the caption, cy, historians welcomed the discovery “Tribute of Iaua (Jehu), son of Omri. of ancient Assyrian cuneiform docu- Silver, gold, a golden bowl, a golden ments that refer to people and places beaker, golden goblets, pitchers of mentioned in the Bible. Discovered gold, lead, staves for the hand of the in the 19th century, these historical king, javelins, I received from him.”As records are now being used by schol- scholar Michele Marcus points out, ars to corroborate and augment the Jehu’s placement on this monument biblical text, especially the Bible’s indicates that his importance for the COPYRIGHT THE BRITISH MUSEUM “historical books” of Kings. This field © Assyrians stems from the fact that he is for comparison complements the from an area representing the farthest recent trend among biblical scholars reach of the Assyrian state. of using new interpretative method- through Along with the new name is a ologies and archaeology to question change in Israel’s relationship to some of the Bible’s historical claims. Assyria. When Ahab governed Israel it was active in a coalition of city-states ISRAEL BY ANY OTHER NAME assyria’s that militarily opposed Assyria. In the The one reference to Israel in the sur- later inscriptions, Jehu brought tribute viving Assyrian materials dates to to Shalmaneser III. In the final in- the reign of the Assyrian king eyes scription the position of Jehu is that of Shalmaneser III (858–824 B.C.). Ahab ruler of a region that functions as a of Israel is listed as part of a coalition secure border of Assyria. Thus, as the of 12 city-states — including Damas- israel’s Assyrians portrayed this relationship, cus, the Arabs, Byblos, and Egypt — the change in name is a shift in the that engaged Shalmaneser III in bat- nature of the relationship between tle in his sixth year. While the refer- relationship Israel and Assyria, from one of active ence to Ahab is the only mention hostility to one of subservience. of Israel in the Assyrian inscriptions, with judah The Bible makes no reference to that is not to say that Assyria did not Jehu’s relationship with Assyria, but have further contact with what the some elements in Jehu’s reign that are Hebrew Bible names Israel, only that the Assyrians never again used the term Israel in their inscriptions. Another TOP: Image of Assyrian king Shalmaneser III on the Black term for biblical Israel appears later in the same king’s Obelisk of Shalmaneser III found at Nimrud by Tammi J. Schneider WWW.MUSEUM.UPENN.EDU/PUBLICATIONS 9 a LEFT: General timeline. The region of Israel, Judah, and TIMELINE There are many differing dates, some of the major cities, sur- especially for the kings of rounding nations, and tribal areas Year B.C. Assyria Israel Judah Israel and Judah. Here, Israelite Saul Saul and Judean kings are tied to despite devastating the cities of associated with different groups the Assyrian kings for 1000 Ashur-rabi II (1012–972) David (1005–965) David Bit Omri, he did not destroy of cities. The Assyrian sources comparative purposes. Tiglath-pilesar II (966–935) Solomon (968–928) Solomon Samaria, but Pekah, their king, are mute about why Judah paid was overthrown. Writing about tribute to Assyria and under 950 Jeroboam (928–907) Rehoboam (928–911) the author(s) of Kings may the inscriptions of Tiglath- what conditions. According to Abijam (911–908) not have wanted to dis- pilesar, Hayim Tadmor explains the Eponym Chronicle for the Adad-nirari II (911–891) Asa (908–867) credit Jehu — who bought that the main clause “they year 734 B.C., Tiglath-pilesar III Nadab (907–906) his security to the throne overthrew” is not preserved but went to Philistia. The texts from 900 Baasha (906–883) by becoming an Assyrian must have referred to the these years are rather mutilated, Tukulti-Ninurta II (890–884) Elah (883–882) vassal — by mentioning fall of Pekah. providing no details explaining Ashurnasirpal II (883–859) Zimri (882) this relationship. Without reference to Bit Assyria’s interest in the area. Omri (882–871) Jehoshaphat (870–846) Despite changes in Omri, Tiglath-pilesar III’s The Bible adds to the discus- Shalmaneser III (858–824) Ahab (873–852) Assyria and its relation- annals mention Menahem, sion, in 2 Kings 15:17, when 850 Ahaziah (852–851) Jehoram (851–843) ship with the region fol- King of Samaria, two times Menahem, son of Gadi, be- Jehoram (851–842) lowing Shalmaneser III’s between Rezin of Damascus comes king in Samaria. Line 19 Jehu (841–814) Ahaziah (843–842) death, Assyrian texts con- and Tuba’il of Tyre. The refer- states,“King Pul [Tiglath-pilesar Shamshi-Adad V (824–811) Jehoahaz (817–800) Athaliah (842–836) tinue to refer to Israel as ence on Stele III A further III’s nickname] of Assyria Adad-nirari III (810–783) Joash (836–798) Bit Omri until Israel’s defines all those listed on Stele invaded the land, and Menahem Amaziah (798–769) destruction. The Assyrian III A as kings of Hatti and the Aramaeans of the western gave Pul a thousand talents of silver that he might support 800 Jehoash (800–784) Azariah (785–733) king Adad-nirari III (810– seashore; Judah does not appear in these lists. him and strengthen his hold on the kingdom.” Shalmaneser IV (783–773) 783 B.C.) first introduces Possibly, Assyrian sources do not mention Menahem’s Ashur-dan III (772–755) Jeroboam II (789–748) Jotham (758–743) the name Samaria into the ENTER JUDAH son and successor Pekahiah because, “His [Pekahiah’s] Ashur-nirari V (755–745) picture. Samaria is likely When Tiglath-pilesar III does mention the land of Judah aide, Pekah son of Remaliah, conspired against him and 750 Zechariah (747) another reference to Israel in a tribute list, it is with very different contemporaries. struck him down in the royal palace in Samaria...” (2 Shallum (747) because it became the Summary Inscription 7 lists Jehoahaz of Judah between Kings 15:25). Pekah’s interaction with Tiglath-pilesar III Tiglath-pilesar III (745–727) Menahem (747–737) Jehoahaz (743–727) capital of Bit Omri/Israel Mitini of Ashkelon and Qaushmalaka of Edom. Earlier, is described in line 29:“In the days of King Pekah of Israel, Pekahiah (737–735) beginning in King Omri’s this inscription includes Menahem’s contemporaries, King Tiglath-pilesar of Assyria came and captured Ijob, Pekah (735–732) day (1 Kings 16:24). Adad- such as Hiram of Tyre, Kushtashpi of Kummuh, Urik of Abel-beth-maacah, Janoah, Kedesh, Hazor-Gilead, Shalmaneser V (726–722) Hoshea (732–724) Hezekiah (727–698) nirari III notes that Que, and Ussame of Tabal, though neither Menahem, Map of the first millennium B.C. Ancient Near East, high- Sargon II (722–705) Fall of Samaria 722 Jehoash of Samaria (800– Samaria, or Bit Omri is mentioned. Another differ- lighting the heartland of Assyria Table 1. There are many differing dates, especially for the kings of Israel and Judah. Here Israelite 784 B.C.) paid him tri- ence between the lists may be in their dating. and Judean kings are tied to the Assyrian kings for comparative purposes. bute. The other kings who Mordechai Cogan and paid tribute to Assyria in Hayim Tadmor have mentioned in the Bible are relevant here. Jehu came to the same campaign were the kings of Damascus, noted that Tiglath-pilesar the throne in a bloody coup where he destroyed King Tyre, and Sidon. Here, the Bible is silent. III’s Summary Inscrip- Jehoram and the house of Ahab, the previous Israelite Tiglath-pilesar III (745–727 B.C.), who ushered in a tion 7 separates the states king (2 Kings 9:1–10, 20; 2 Kings 10). He even took new era of expansion for Assyria, is the next Assyrian into two groups: the Syro- revenge on the royal family of Judah, killing their King king to refer to Bit Omri, Samaria, and Judah. In two Anatolian kings who paid Ahaziah (2 Kings 9:27). Despite the severity of his coup, inscriptions, the name Bit Omri defines Aram’s bor- tribute in 738 B.C., and Jehu has a fairly good reputation in the biblical text, at ders. One of the inscriptions includes events in the the Syro-Palestinian kings least for a king of Israel (2 Kings 10:28–31), because he land of Bit Omri, but what occurred is lost in a break who paid on another rid Israel of the house of Ahab.
Recommended publications
  • T C K a P R (E F C Bc): C P R
    ELECTRUM * Vol. 23 (2016): 25–49 doi: 10.4467/20800909EL.16.002.5821 www.ejournals.eu/electrum T C K A P R (E F C BC): C P R S1 Christian Körner Universität Bern For Andreas Mehl, with deep gratitude Abstract: At the end of the eighth century, Cyprus came under Assyrian control. For the follow- ing four centuries, the Cypriot monarchs were confronted with the power of the Near Eastern empires. This essay focuses on the relations between the Cypriot kings and the Near Eastern Great Kings from the eighth to the fourth century BC. To understand these relations, two theoretical concepts are applied: the centre-periphery model and the concept of suzerainty. From the central perspective of the Assyrian and Persian empires, Cyprus was situated on the western periphery. Therefore, the local governing traditions were respected by the Assyrian and Persian masters, as long as the petty kings fulfi lled their duties by paying tributes and providing military support when requested to do so. The personal relationship between the Cypriot kings and their masters can best be described as one of suzerainty, where the rulers submitted to a superior ruler, but still retained some autonomy. This relationship was far from being stable, which could lead to manifold mis- understandings between centre and periphery. In this essay, the ways in which suzerainty worked are discussed using several examples of the relations between Cypriot kings and their masters. Key words: Assyria, Persia, Cyprus, Cypriot kings. At the end of the fourth century BC, all the Cypriot kingdoms vanished during the wars of Alexander’s successors Ptolemy and Antigonus, who struggled for control of the is- land.
    [Show full text]
  • HIRAM of TYRE and SOLOMON Edward Lipiński University Of
    HIRAM OF TYRE AND SOLOMON Edward Lipiński University of Leuven Josephus Flavius took a particular interest in the relations between Hiram, king of Tyre, and Solomon. Describing their friendly relation- ship, maintained on a basis of equality, Josephus undoubtedly aimed at underscoring the importance of Solomon in the eyes of his non- Jewish readers, he was addressing in Jewish Antiquities, followed soon by Against Apion. 1. Josephus and His Sources The sources of Josephus were not only the biblical Books of Kings and the Books of the Chronicles, but also some Hellenistic historiogra- phers of the 2nd c. BCE, like Menander of Ephesus, Dius, and Eupo- lemus. Menander and Dius quote translated extracts from the Tyrian annals, while Eupolemus’ work contains letters allegedly exchanged between Hiram and Solomon. Although the writings of Menander and Dius were no primary sources, they were works independent from the Bible and, in consequence, had more appeal for the heathen readers of Josephus. They are unfortunately lost, and the quotations from both authors preserved by Josephus have most likely been excerpted from the History of Phoenicia compiled ca. 70–60 BCE by Alexander Polyhistor,1 who had copied large passages from his predecessors’ writ- ings. Josephus stresses the importance of the Hiram-Solomon relation- ship in his Jewish Antiquities and in the somewhat later booklet Against 1 Alexander Polyhistor, a native of Miletus, an ancient city on the Anatolian shore of the Aegean Sea, compiled excerpts from several Hellenistic historiographers, related to Phoenicia. Preserved fragments of his work have been collected by F. Jacoby (ed.), Fragmente der griechischen Historiker IIIA (Berlin: Weidmann, 1940) 96–121, with a commentary F.
    [Show full text]
  • The Last Days of the Kingdom of Israel
    The Last Days of the Kingdom of Israel Edited by Shuichi Hasegawa, Christoph Levin and Karen Radner Unauthenticated Download Date | 11/6/18 2:50 PM ISBN 978-3-11-056416-7 e-ISBN (PDF) 978-3-11-056660-4 e-ISBN (EPUB) 978-3-11-056418-1 ISSN 0934-2575 Library of Congress Cataloging-in-Publication Data Names: Hasegawa, Shuichi, 1971- editor. | Levin, Christoph, 1950- editor. | Radner, Karen, editor. Title: The last days of the Kingdom of Israel / edited by Shuichi Hasegawa, Christoph Levin, Karen Radner. Description: First edition. | Berlin; Boston : Walter de Gruyter, [2018] | Series: Beihefte zur Zeitschrift fur die alttestamentliche Wissenschaft, ISSN 0934-2575 ; Band 511 Identifiers: LCCN 2018023384 | ISBN 9783110564167 Subjects: LCSH: Jews--History--953-586 B.C. | Assyria--History. | Bible. Old Testament--Criticism, interpretation, etc. | Assyro-Babylonian literature--History and criticism. Classification: LCC DS121.6 .L37 2018 | DDC 933/.03--dc23 LC record available at https://lccn. loc.gov/2018023384 Bibliografische Information der Deutschen Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliografic data are available on the Internet at http://dnb.dnb.de. © 2019 Walter de Gruyter GmbH, Berlin/Boston Druck und Bindung: CPI books GmbH, Leck www.degruyter.com Unauthenticated Download Date | 11/6/18 2:50 PM Table of Contents Shuichi Hasegawa The Last Days of the Northern Kingdom of Israel Introducing the Proceedings of a Multi-Disciplinary Conference 1 Part I: Setting
    [Show full text]
  • 2 the Assyrian Empire, the Conquest of Israel, and the Colonization of Judah 37 I
    ISRAEL AND EMPIRE ii ISRAEL AND EMPIRE A Postcolonial History of Israel and Early Judaism Leo G. Perdue and Warren Carter Edited by Coleman A. Baker LONDON • NEW DELHI • NEW YORK • SYDNEY 1 Bloomsbury T&T Clark An imprint of Bloomsbury Publishing Plc Imprint previously known as T&T Clark 50 Bedford Square 1385 Broadway London New York WC1B 3DP NY 10018 UK USA www.bloomsbury.com Bloomsbury, T&T Clark and the Diana logo are trademarks of Bloomsbury Publishing Plc First published 2015 © Leo G. Perdue, Warren Carter and Coleman A. Baker, 2015 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage or retrieval system, without prior permission in writing from the publishers. Leo G. Perdue, Warren Carter and Coleman A. Baker have asserted their rights under the Copyright, Designs and Patents Act, 1988, to be identified as Authors of this work. No responsibility for loss caused to any individual or organization acting on or refraining from action as a result of the material in this publication can be accepted by Bloomsbury or the authors. British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. ISBN: HB: 978-0-56705-409-8 PB: 978-0-56724-328-7 ePDF: 978-0-56728-051-0 Library of Congress Cataloging-in-Publication Data A catalogue record for this book is available from the British Library. Typeset by Forthcoming Publications (www.forthpub.com) 1 Contents Abbreviations vii Preface ix Introduction: Empires, Colonies, and Postcolonial Interpretation 1 I.
    [Show full text]
  • 2 Kings 10:1-17
    Ahab’s Family Killed - 2 Kings 10:1-17 Topics: Approval, Challenge, Children, Death, Example, Family, Fear, Friendship, Loyalty, Murder, Promises, Prophecy, Rebellion, Relationships, Serving, Swearing, Teamwork, Zeal Open It 1. Whom would you want to raise your children should something happen to you and your spouse? * 2. What are some of the ways that politicians form alliances? Explore It 3. When Joram and Jezebel were dead, what threats to Jehu’s kingship still remained? (10:1) 4. What challenge did Jehu issue to the elders and guardians of Joram’s children? (10:2-3) 5. Why were the officials in Samaria afraid of Jehu? (10:4) 6. Instead of mounting a defense, what message did the officials send back to Jehu? (10:5) 7. What request of the officials did Jehu make by return message? (10:6) * 8. Why were all of Joram’s potential heirs in one place and vulnerable? (10:6) * 9. What action did the guardians take against their charges? (10:7-8) * 10. For which violent acts did Jehu take responsibility, and which ones did he lay at the feet of the people? (10:9) 11. Who was guilty of what? (10:9-11) 12. How extensive did Jehu plan to make his cleansing of Israel? (10:10-11) 13. What citizens of Judah were included in Jehu’s purge of Israel? (10:12-14) 14. Whom did Jehu meet while en route to Samaria? (10:15) 15. How did Jehu see his various actions against the house of Ahab? (10:16) Get It * 16.
    [Show full text]
  • University of Birmingham Athaliah and Alexandra: Gender and Queenship
    University of Birmingham Athaliah and Alexandra: Gender and Queenship in Josephus Scales, Joseph; Quine, Cat Document Version Peer reviewed version Citation for published version (Harvard): Scales, J & Quine, C 2020, 'Athaliah and Alexandra: Gender and Queenship in Josephus', Journal of Ancient Judaism, vol. 11, no. 2, pp. 233–250. Link to publication on Research at Birmingham portal General rights Unless a licence is specified above, all rights (including copyright and moral rights) in this document are retained by the authors and/or the copyright holders. The express permission of the copyright holder must be obtained for any use of this material other than for purposes permitted by law. •Users may freely distribute the URL that is used to identify this publication. •Users may download and/or print one copy of the publication from the University of Birmingham research portal for the purpose of private study or non-commercial research. •User may use extracts from the document in line with the concept of ‘fair dealing’ under the Copyright, Designs and Patents Act 1988 (?) •Users may not further distribute the material nor use it for the purposes of commercial gain. Where a licence is displayed above, please note the terms and conditions of the licence govern your use of this document. When citing, please reference the published version. Take down policy While the University of Birmingham exercises care and attention in making items available there are rare occasions when an item has been uploaded in error or has been deemed to be commercially or otherwise sensitive. If you believe that this is the case for this document, please contact [email protected] providing details and we will remove access to the work immediately and investigate.
    [Show full text]
  • RE111 Page 1 Day Topic Prep Reading Questions August 28 30
    RE111 Day Topic Prep reading Questions August 28 What is a study bible? (Compare commentaries on Ex 20:1-18 – JSB, HCSB, WBC) 30 Academic Study of Bible WWTB 15-32 31 Academic Study II Carr, 1-14 September 3 The Bible’s setting. Carr, chapter 1 Complete the map (handout) by looking at the maps in your study Bible. We will have a map quiz on Friday. 4 Pre-monarchial Israel Carr, chapter 2 Josh 11, Jdg 1; OLR: Mernepthah Stele How do the two biblical passages present different accounts of Inscription Israel’s settlement in the Promised Land? What similarities can you find with the Mernepthah stele? 6 Exod 1-3, 5-10, 12:29-42, 14-15 What parts of this narrative demonstrate resistance to domination? Why would this ideology be attractive to Canaanite refugees setting in the mountains? 7 Map Quiz Gen 25, 27-35; Discussion: Art – Substitute “George Washington” for “Jacob” in these stories. Jacob wrestling with the Angel? Why are these stories strange to recount about the founder of the (guest lecturer?) nation? 10 (Last day to Add/Drop Jdg 4-5; OLR: How to read an academic In preparation for reading Smith, read the two short OLR articles Classes) article; Rosenberg, How to Read an about how to read an academic essay. academic article 11 OLR: Smith, 19-59. Don’t panic at the length of this reading – almost all of Smith’s pages are ½ full of footnotes, which you can skip! How does Smith characterize pre-monarchial Israelite religion? What is distinctive about it? 13 Transition to Monarchy WWTB, 33-49; Carr, chapter 3 1 Sam 8-17 Be sure you can identify: David, Solomon, Samuel, Rehoboam, and Jeroboam.
    [Show full text]
  • First Capitals of Armenia and Georgia: Armawir and Armazi (Problems of Early Ethnic Associations)
    First Capitals of Armenia and Georgia: Armawir and Armazi (Problems of Early Ethnic Associations) Armen Petrosyan Institute of Archaeology and Ethnography, Yerevan The foundation legends of the first capitals of Armenia and Georgia – Armawir and Armazi – have several common features. A specific cult of the moon god is attested in both cities in the triadic temples along with the supreme thunder god and the sun god. The names of Armawir and Armazi may be associated with the Anatolian Arma- ‘moon (god).’ The Armenian ethnonym (exonym) Armen may also be derived from the same stem. The sacred character of cultic localities is extremely enduring. The cults were changed, but the localities kept their sacred character for millennia. At the transition to a new religious system the new cults were often simply imposed on the old ones (e.g., the old temple was renamed after a new deity, or the new temple was built on the site or near the ruins of the old one). The new deities inherited the characteristics of the old ones, or, one may say, the old cults were simply renamed, which could have been accompanied by some changes of the cult practices. Evidently, in the new system more or less comparable images were chosen to replace the old ones: similarity of functions, rituals, names, concurrence of days of cult, etc (Petrosyan 2006: 4 f.; Petrosyan 2007a: 175).1 On the other hand, in the course of religious changes, old gods often descend to the lower level of epic heroes. Thus, the heroes of the Armenian ethnogonic legends and the epic “Daredevils of Sasun” are derived from ancient local gods: e.g., Sanasar, who obtains the 1For numerous examples of preservation of pre-Urartian and Urartian holy places in medieval Armenia, see, e.g., Hmayakyan and Sanamyan 2001).
    [Show full text]
  • 2 Kings 9:1-28 Elisha & Jehu
    2 Kings 9:1-28 Elisha & Jehu: Different Callings Proposition: Faithfulness can look very different according to the Lord’s calling Introduction Bob Dylan Reflects on Calling – Mikal Gilmore The September 2012 issue of Rolling Stone contained a lengthy interview with Bob Dylan. The interviewer noted to Dylan, "You've described what you do not as a career but as a calling." Dylan responded with wisdom and a warning: Everybody has a calling, don't they? Some have a high calling, some have a low calling. Everybody is called, but few are chosen. There is a lot of distraction for people, so you might not even find the real you. A lot of people don't. — Quoted from Denis Hack, "Discovering Your Calling … Slowly," Critique (2012 Issue 6); original source: Mikal Gilmore, "Bob Dylan: The Rolling Stone Interview," Rolling Stone (9- 27-12) There is a real truth in Bob Dylan’s words about calling Each of us is called by God for various assignments Some are called to do earth shaking things Many are called to do ordinary mundane things Whether great or small we should be faithful to follow the Lord’s calling The result is, faithfulness can look very different according to the Lord’s calling Elisha has Jehu Anointed King of Israel (An anonymous faithful servant) Clear instructions (vv. 1-3) 1 Now Elisha the prophet called one of the sons of the prophets and said to him, "Gird up your loins, and take this flask of oil in your hand and go to Ramoth-gilead.
    [Show full text]
  • The Sign of Immanuel Matthew 1:22,23 Isaiah 7 Wayne O
    The Sign of Immanuel Matthew 1:22,23 Isaiah 7 Wayne O. Cochran [email protected] Matthew 1-18:25 Isaiah 7:14 All this took place to fulfill what the Lord had spoken by the prophet: “Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (which means, God with us). Note: The wicked king Ahaz of Isaiah 7 is listed in the genealogy of Christ in Matthew 1:9. Ninevah, Assyria Tiglath-Pilesar III 734 Oracle of Isaiah 7 Ahaz, King of Judah II Kings 16 II Chronicles 28 Pekah, Israel 12 yrs Rezin, Damascus, Syria Assyrian 722 Captivity Sargon II Historical setting : Syria and Ephraim (northern kingdom of Israel) at war with Judah (southern kingdom). 2 Kings 16, 2 Chronicles 28 record Ahaz’s alliance with Tiglath- pileser of Assyria. Note : Jonah lived during rein of Jeroboam II (786–746 BC). Maps used with permission from Ralph Wilson http://www.jesuswalk.com/isaiah/maps.htm Isaiah’s Message from YHWY Isaiah 7:3-9 • Isaiah is commanded to go with his son Shear-jashub to meet Ahaz • Isaiah 8:18 : Isaiah and his children are “signs” • Isaiah = “YHWY is salvation” • Shear-jashub = “A remnant shall return” • Ahaz is not to fear Syria nor Ephraim, these “burned-out” kings and their kingdom is about to be shattered. “…If you are not firm in faith, you will not be firm at all” Ask for a sign… anything! • YHWY gives Ahaz a wide opportunity to encourage him to believe. • Wicked Ahaz trusts his political alliance with the brutal, pagan king of Assyria over God (see 2 Kings 16).
    [Show full text]
  • Athaliah, a Treacherous Queen: a Careful Analysis of Her Story in 2 Kings 11 and 2 Chronicles 22:10-23:21
    Athaliah, a treacherous queen: A careful analysis of her story in 2 Kings 11 and 2 Chronicles 22:10-23:21 Robin Gallaher Branch School of Biblical Sciences & Bible Languages Potchefstroom Campus North-West University POTCHEFSTROOM E-mail: [email protected] [email protected] Abstract Athaliah, a treacherous queen: A careful analysis of her story in 2 Kings 11 and 2 Chronicles 22:10-23:21 This article presents a critical look at the story of the reign of Athaliah, the only ruling queen of Israel or Judah in the biblical text. Double reference in 2 Kings and 2 Chronicles shows her story’s importance and significance to the biblical writers. The largely parallel accounts read like a contemporary soap opera, for they contain murder, intrigue, harem politics, religious upheaval, and coup and counter-coup. Her story provides insights on the turbulent political climate of the ninth century BC. However, the purpose of the biblical writers is not to show Athaliah as the epitome of evil or that all women in power are evil. Opsomming Atalia, ’n verraderlike koningin: ’n noukeurige analise van haar verhaal in 2 Konings 11 en 2 Kronieke 22:10-23:21 In hierdie artikel word die verhaal van Atalia krities nagegaan. Atalia was naamlik die enigste koninging van Israel of Juda wie se regeringstyd in die Bybelteks verhaal word. Die dubbele verwysings na hierdie tyd in 2 Konings en 2 Kronieke dui op die belangrikheid en betekenis van haar verhaal vir die Bybel- skrywers. Die twee weergawes wat grotendeels parallelle weer- gawes is, lees byna soos ’n hedendaagse sepie, want hierdie verhale sluit elemente in soos moord, intrige, harempolitiek, godsdiensopstand, staatsgreep en kontrastaatsgreep.
    [Show full text]
  • The Interphased Chronology of Jotham, Ahaz, Hezekiah and Hoshea1 Harold G
    THE INTERPHASED CHRONOLOGY OF JOTHAM, AHAZ, HEZEKIAH AND HOSHEA1 HAROLD G. STIGERS, Ph.D. Up until the appearance of The Mysteríous Numbers of the Hebrew Kings* by Edwin Thiele in 1951, the possibility of the harmonization of the dates for the Hebrew kings as given in the Book of Kings seemed impossibly remote, if not actually irreconcilable. The apparent conflict of data is seemingly due to the fact that an eye-witness account takes things as they are with no attempt being made to harmonize apparently contradictory data, nor to state outright the clues as to the relationships which would make it possible in an easy manner to coordinate the reigns of the kings. Living in the times of the kings of Israel and Judah, and understanding completely the circumstances, and writing a message, the significance of which is not dependent on the dates being harmonized, the authors of the records used in Kings felt no need of explaining coordinating data. However, if the dating were to be harmonized, the viewpoint that the present text of the Old Testament represents a careful transmission of the Hebrew text through the centuries3, would receive a great testi- mony to its accuracy. Now, with the work of Thiele, that testimony has, in a great measure, been given, but not without one real lack, in that for him, the chronology of the period of Jotham through Hezekiah is twelve years out of phase.4 In this point for him the chronology is contradictory and requires the belief that the synchronisms of 2 Ki. 18:9, 10 and 18:1 are the work of a later harmonizing hand, not in the autograph written by the inspired prophet.5 The method correlating the synchronizations between the Judean and Israelite kings of the time of 753/52 B.C.
    [Show full text]