Belshazzar and Darius the Mede: Ies Ruling Together, Not Merely 2) the Harran Nabonidus Stele
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Kings & Events of the Babylonian, Persian and Greek Dynasties
KINGS AND EVENTS OF THE BABYLONIAN, PERSIAN, AND GREEK DYNASTIES 612 B.C. Nineveh falls to neo-Babylonian army (Nebuchadnezzar) 608 Pharaoh Necho II marched to Carchemesh to halt expansion of neo-Babylonian power Josiah, King of Judah, tries to stop him Death of Josiah and assumption of throne by his son, Jehoahaz Jehoiakim, another son of Josiah, replaced Jehoahaz on the authority of Pharaoh Necho II within 3 months Palestine and Syria under Egyptian rule Josiah’s reforms dissipate 605 Nabopolassar sends troops to fight remaining Assyrian army and the Egyptians at Carchemesh Nebuchadnezzar chased them all the way to the plains of Palestine Nebuchadnezzar got word of the death of his father (Nabopolassar) so he returned to Babylon to receive the crown On the way back he takes Daniel and other members of the royal family into exile 605 - 538 Babylon in control of Palestine, 597; 10,000 exiled to Babylon 586 Jerusalem and the temple destroyed and large deportation 582 Because Jewish guerilla fighters killed Gedaliah another last large deportation occurred SUCCESSORS OF NEBUCHADNEZZAR 562 - 560 Evil-Merodach released Jehoiakim (true Messianic line) from custody 560 - 556 Neriglissar 556 Labaski-Marduk reigned 556 - 539 Nabonidus: Spent most of the time building a temple to the mood god, Sin. This earned enmity of the priests of Marduk. Spent the rest of his time trying to put down revolts and stabilize the kingdom. He moved to Tema and left the affairs of state to his son, Belshazzar Belshazzar: Spent most of his time trying to restore order. Babylonia’s great threat was Media. -
1. the Biblical Data Regarding Darius the Mede
Andrews University Seminary Studies, Autumn 1982, Vol. 20, No. 3, 229-217. Copyright 0 1982 by Andrews University Press. DARIUS THE MEDE: AN UPDATE WILLIAM H. SHEA Andrews University The two main historical problems which confront us in the sixth chapter of Daniel have to do with the two main historical figures in it, Darius the Mede, who was made king of Babylon, and Daniel, whom he appointed as principal governor there. The problem with Darius is that no ruler of Babylon is known from our historical sources by this name prior to the time of Darius I of Persia (522-486 B.c.). The problem with Daniel is that no governor of Babylon is known by that name, or by his Babylonian name, early in the Persian period. Daniel's position mentioned here, which has received little attention, will be discussed in a sub- sequent study. In the present article I shall treat the question of the identification of Darius the Mede, a matter which has received considerable attention, with a number of proposals having been advanced as to his identity. I shall endeavor to bring some clarity to the picture through a review of the cuneiform evidence and a comparison of that evidence with the biblical data. As a back- ground, it will be useful also to have a brief overview of the various theories that have already been advanced. 1. The Biblical Data Regarding Darius the Mede Before we consider the theories regarding the identification of Darius the Mede, however, note should be taken of the information about him that is available from the book of Daniel. -
THE KING of the BOOK of ESTHER Personal Bodyguard to Cyrus’ Son, Cambyses II
the Persian army, as well as spear-bearer2 and THE KING OF THE BOOK OF ESTHER personal bodyguard to Cyrus’ son, Cambyses II. The Book of Esther begins with a great feast “in Cambyses had contracted the murder of his the 3rd year of the reign of Ahasuerus” (Esther brother, Smerdis, to secure the throne. Leaving 1:3). Although at one time or another nearly Patizithes in control of the government, he every monarch from Cyaxares (624–586 BC) to embarked on a campaign into Egypt and Artaxerxes III Ochus (358–338 BC) has been succeeded in conquering that empire in the fifth declared as the Medo-Persian ruler in question, year of his reign (525 BC). He then invaded in nearly all theological circles today it is Ethiopia, but the swamps, deserts, etc. frus- conceded almost beyond question that the man trated his attempts for its complete annexation. is Xerxes I of Thermopylae (486-465 BC). This identification was initially offered by Scaliger, (1) Achaemenes the first modern chronologer. (2) Teispes The proofs offered are: (1) a supposed congruity of the character of Ahasuerus with that of Xerxes as portrayed by Herodotus and other (7) Ariaramnes (3) Cyrus I classic writers and (2) a philological conjecture. These will be examined in that which follows, comparing secular data with Scripture. The (8) Arsames (4) Cambyses I secular will not be taken as judge but merely as a witness. If the secular fits, it will be incorpo- rated, but the framework will be based upon the Hystaspis (5) Cyrus II the Great Scriptures which, in context, are the only and final authority on the matter, not the reverse. -
316 Chronology: Timeline of Biblical World History Biblestudying.Net
Chronology 316: Timeline of Biblical World History biblestudying.net Brian K. McPherson and Scott McPherson Copyright 2012 Period Five: The Destruction of the Temple to the Decree of Daniel 9 (Part 2) Biblical Considerations which May Indicate that the Secular Chronologies Aren’t Fully Accurate Using the standard chronology of this period and identifying Artaxerxes’ decree to Ezra would have Daniel 9:25’s 69 weeks of years begin in the year 458-457 BC. The same historical chronology would place the destruction of the Temple by the Babylonians in the year 586 BC. This means that, according to conventional chronologies, there was a total of 128 years between the desolation of Jerusalem and the Temple (in 586 BC) and the decree given to Ezra to restore and rebuild Jerusalem and its walls (in 458-457 BC.) However, earlier in our study we also learned that there may be some reason to conclude that prophet Ezekiel was noting the occurrence of a Jubilee year 14 years after destruction of the Temple (Ezekiel 40:1 and Leviticus 25.) Likewise, we learned that Daniel 9:25 indicates that the 69 weeks of years before the coming of the Messiah began with a grouping of 7 weeks of years. As Tim Warner has noted, Daniel 9:25’s grouping of 7 weeks of years may, in fact, refer to the jubilee cycle described in Leviticus 25. Yet, there is also a deliberate distinction between the first 7 Sabbatical cycles (49 years) and the remaining 62 Sabbatical cycles (434 years). Why? Scholars have struggled to explain this division. -
Cyrus and the Achaemenids*
CYRUS AND THE ACHAEMENIDS* By Matt Waters University of Wisconsin-Eau Claire Understanding of early Achaemenid history has him through four generations: “Darius the king undergone significant changes in recent scholarship. proclaims: My father is Hystaspes, the father of Recent research has emphasised the familial distinction Hystaspes is Arsames, the father of Arsames was between Cyrus the Great and Darius I, and it has Ariaramnes, the father of Ariaramnes was Teispes, the become difficult to give credence to the traditional, father of Teispes was Achaemenes. Darius the king modern reconstruction of Darius’ kinship claims that proclaims: For this reason we are called implies a dual descent from Achaemenes via Teispes: ‘Achaemenids’.”2 This lineal descent, in subsequent one line to Cyrus and the other to Darius. With Cyrus’ inscriptions, became simply “Achaemenid” (i.e., minus inscriptions at Pasargadae demonstrated as spurious, the full genealogical progression), used as a dynastic and the “Achaemenid dynasty” demonstrated as marker. This Achaemenid emphasis is consistently Darius’ creation ex nihilo, the relationship between reflected in Darius’ titulary, for example, “I am Darius Darius and his predecessors requires a new assessment. the Great King, King of Kings, King of many countries, Darius has been viewed as an unabashed liar, son of Hystaspes, an Achaemenid” (DPe §1 — with despite the consistent antipathy toward the Lie (Old minor variations in several other inscriptions).3 Persian drauga) emphasised in his royal inscriptions. The name Achaemenes or title “Achaemenid” does As typical of the genre of royal apologia, the truth not occur in Cyrus’ inscriptions (notwithstanding the therein reflects the truth as the sovereign portrayed it, Pasargadae inscriptions, in fact commissioned and with historical accuracy, as we would define it, not a placed by Darius).4 Cyrus traced his lineage to his priority. -
Cyrus the Great
Cyrus the Great A reimagining of the second king of Persia~s speech Carson Cummins t. Findley Elementary Grade 5 The man stood on the podium before me. He had just rampaged through Babylon on a tour of death and destruction. Many of the Babylonian men had died and the possibility ~hat he woulcl do something good seemed about one in a million. Yet he did. This stranger from a faraway land freed us all. We, the people of Babylon, expected many things from this conquering general but our freedom was not among our expectations. He gave a long and inspired speech. The scribes made it official on a long cylinder called .cul~l in Farsi. He did not know it at the time but he had started a revolution with this speech. It went like this: "My grandfather, Astyages was the king of Persia. His daughter and a royal man, Cambyses, were ordered to be married." He started in a slow voice. "I was their child. My life was happy and carefree, and filled with mirth. Until Astyages had a dream." He halted at this point. No one could guess what came next. "He dreamed that when I grew up I would overthrow his power. As often happens with dreams it was perceived to be much more than it was. Harpagus, his best general was sent to kill me." He stopped there and closed his eyes as if Harpagus brought back horrid memories. "He did not kill me. But instead he did something worse. He tore me away from my family." A determined expression filled his face. -
Darius the Mede
1/27/2021 Daniel Defended : 4.3 - Darius the Mede Subscribe Get a Copy Section number, topic, or verse? Go 4.3 - Darius the Mede CONTENTS 4.3.1 - Who is Darius the Mede? 4.3.6 - Gobryas, Gubaru, Ugbaru 4.3.11 - Darius is Cyaxares II? 4.3.2 - Darius: A Title 4.3.7 - Family Relations of Darius as Median King 4.3.12 - Darius is Darius 4.3.3 - Darius Within the Bible 4.3.8 - Darius is Astyages II? 4.3.4 - Darius Outside the Bible 4.3.9 - Darius is Cambyses II? 4.3.5 - Who is Darius? 4.3.10 - Darius is Cyrus? 4.3.1 - Who is Darius the Mede? In one sense, we know everything we need to know about Darius the Mede: the man who received the kingdom at the downfall of Babylonian was named Darius and was a Mede of about 62 years of age (Dan. 5:31‣). This is sufficient for the believer who rests upon what God has revealed—no more information is needed to make sense of what the Bible records and the place Darius occupies in the sequence of Gentile Kingdoms. 1 But, for those who are interested in the relationship between God’s revelation and what is known from extra- biblical sources concerning history, the question arises whether Darius the Mede is known to archaeology or by historical records outside the Bible? 4.3.2 - Darius: A Title Correlating Darius the Mede with rulers known to extra-biblical history has proven to be a complex task, made all-the-more challenging because the name “Darius” is applied within historic inscriptions to at least five Persian rulers. -
Character List for Herodotus 7
Herodotus Histories Character List for Herodotus 7 The characters are mentioned in order of appearance in the text. Darius Darius I, also known as Darius the Great. 3rd king of the Achaemenid dynasty of Persia. Born 550 BC, died 486 BC. Ruled 522-486. Father of Xerxes I. Attained the throne by overthrowing the usurper Gaumata. Secured lands in Egypt conquered by the previous king, Cambyses II. Sent expedition to punish Athens and Eretria for their support of the Ionian revolt, which ended in defeat at the Battle of Marathon in 490. Was planning second expedition at time of death. Xerxes Xerxes I, also known as Xerxes the Great. 4th king of the Achaemenid dynasty of Persia. Born 518BC, died 465BC. Gained throne by claiming porphyrogeniture against his brother Artobazanes. Crushed revolts in Egypt and Babylon. Launched second Persian invasion of Greece in 480BC. Defeated the Spartans at Thermopylae. Sacked and burned Athens. Defeated at Battle of Salamis and retreated to Asia. Contingent under Mardonius finally defeated by combined Greek forces at Plataea. After return to Persia, Xerxes oversaw completion of Darius’ unfinished building projects at Susa and Persepolis. Assassinated in 465 by Artabanus, the commander of the royal bodyguard. Mardonius Son of Gobryas, one of the noblemen who had assisted Darius I in his ascent to the throne of Persia. Appointed general by Darius and sent to punish Athens for its support of the Ionian revolt. Mardonius recalled after fleet destroyed rounding Mount Athos and relieved of command. Returned to favour under Xerxes and spoke strongly in favour of the second expedition against Greece. -
Greek Perspectives on Cyrus and His Conquests Greek Perspectives on Cyrus and His Conquests
GREEK PERSPECTIVES ON CYRUS AND HIS CONQUESTS GREEK PERSPECTIVES ON CYRUS AND HIS CONQUESTS By STEPHEN CLOTHIER, B.A. A Thesis Submitted to the School of Graduate Studies in Partial Fulfilment of the Requirements for the Degree Master of Arts McMaster University ill Copyright by Stephen Clothier, September 1997 MASTER OF ARTS (1997) McMaster University (Classics) Hamilton, Ontario TITLE: Greek Perspectives on Cyrus and his Conquests AUTHOR: Stephen Clothier, B.A. (McMaster University) SUPERVISOR: Dr. Peter Kingston NUMBER OF PAGES: v, 100 II Abstract The aim of this paper is to examine the figure of Cyrus II of Persia, as it appears in The Histories of Herodotus and Xenophon's Cyropaedia. The author's primary concern is the historical background of the narratives, rather than their literary aspects. An attempt will be made to relate the various episodes in the Greek works to the cuneiform evidence, which is quite substantial with respect to the capture of Babylon. An examination ofthe cuneiform evidence (in translation) will form the main topic ofthe first chapter. Chapter Two will focus on the Herodotean account of Cyrus, which is the most important one to survive from the Classical world. Although the presence of various heroic motifs render substantial portions of the narrative questionable, these will nevertheless be examined in the light of the many parallels that have been found for them in the Near East and Greece itself. Also, an attempt will be made to uncover the historical truths that are quite possibly hidden beneath the mythic fa~ade. Moreover, in the pursuit of reliable traditions, the differences and similanties between the Greek accounts and the cuneiform records will be noted. -
A Mesopotamian Omen in the Cycle of Cyrus the Great
A MESOPOTAMIAN OMEN IN THE CYCLE OF CYRUS THE GREAT Antonio Panaino Among the legends and stories concerning the ascent to the power by Cyrus the Great, Ctesias’ account is doubtless very important. Although its historicity remains in many aspects problematic, it contains a number of data belonging to the heritage of the Ancient Near East and its folk history,1 which deserve to be investigated anew. Ctesias, for instance, gives an alternative and significant report about the dreams concerning the royal destiny of Cyrus, with respect to the one mentioned by Herodotus (I, 107–108). In fact, according to Herodotus (and Pompeius Trogus), it was Astyages who dreamt that his daughter, Mandane, was urinating so copiously as to flood the entire town and even overflow the rest of Asia. Then, the dream interpreters (ὀνειροπόλοι), who were presented by Herodotus as Magi (I, 107; τῶν μάγων τοῖσι ὀνειροπόλοισι; see also Herodotus I, 108: οἱ τῆς ὄψιος τῶν μάγων οἱ ὀνειροπόλοι ἐσήμαινον), explained this oneiric vision as containing a dangerous omen for the king himself, who was terrified by their crude interpretation. For this reason he did not give Mandane, who at that time was marriageable, to any of the Medes worthy of such an honour, but decided to wed her only to a Persian of good family, Cambyses, with the evident hope of removing any possible danger for the future. Herodotus implicitly assumes that Astyages did not conceive as possible the raising of the Persian blood on the same ruling position at that time gained by the Medes, and explicitly states (I, 8) that Cambyses was held by Astyages as to be much lower than a Mede of middling status. -
The Enigma of Darius the Mede a Way to Its Final Solution,” Journal of the Transactions of the Victoria Institute 74 (1942): 72-98
Herbert Owen, “The Enigma of Darius the Mede: a Way to its Final Solution,” Journal of the Transactions of the Victoria Institute 74 (1942): 72-98. The Enigma of Darius the Mede: a Way to its Final Solution Herbert Owen [p.72] The time-honoured enigma of the identity of the “Darius the Mede” of the Book of Daniel has more than once been discussed by contributors of papers to the Victoria Institute, as well as by many commentators upon and critics [p.73] of the Book of Daniel, both in ancient and modern times. There has, however, been a lack of conclusiveness about all the various solutions which have, up to the present, been proposed. The ensuing paper is a re-statement of the problem, and embodies suggestions as to the manner in which it may be hoped that a finality of results may be secured. The importance of the subject scarcely needs emphasis. Inasmuch as the great “Seventy Weeks” prophecy of Daniel ix as to the First Coming of Christ is dated by the first year of this king, it may be said that the problem is, apart from purely spiritual convictions, one of the main criteria by which the truth of the Christian religion is to be proved and established. The prophet Micah (v, 2) foretold that it was out of Bethlehem Ephratah that the ruler of Israel “whose goings forth have been from of old, from everlasting,” should come forth. Various events and phases of our Lord’s life and ministry were foreshadowed by other prophets and Biblical writers in strikingly verifiable terms. -
MEDIAN ART and MEDIZING SCHOLARSHIP*† More Than
chapter thirty-eight MEDIAN ART AND MEDIZING SCHOLARSHIP*† More than two decades have passed since Géza de Francovitch wrote that Median art “is a myth,” that “not a single work exists of proven Median origin,” and, further, that its discussion involves one in “the realm of myth and fable ….”1 That this strongly presented view still obtains, is still forcibly valid, even more so after the excavation of two apparent Median sites in western Iran, and after the appearance of more scholarly writings that claim to have unraveled and perceived the characteristics of Median art, will be the conclusion of this paper. The political and social history of the Medes is di cult to chart and reconstruct in any of its speci cs and at any point in time, and here we can only deal with it in the broadest terms.2 The sources are primarily the contemporary, often terse references in the Assyrian annals and records that begin in the ninth century bc (836bc) and continue into the seventh, the brief but signi cant references in the seventh-sixth century sections of the Babylonian Chronicle, and the later fth-century bc writings of Herodotus (l. 95–106). The Assyrian annals indicate that the Medes were powerful and occupied many towns and cities, each under a chieftain, they were attacked periodically by the Assyrians, and they fought with their neighbors. By the last two or three decades of the seventh century, some political events unknown to us had occurred, for by this time the Medes (or some Medes) became united under one king.