Archive | June 2017

Ashurbanipal the Great

Image result for ashurbanipal

by

 Damien F. Mackey

 

 

Part One:

Questions in need of new answers

 

Is Ashurbanipal mentioned in the Bible?

No, according to The Jerome Biblical Commentary (11:9):

“[Ashurbanipal] is not mentioned in the Bible …”.

 

Introduction

 

Is Ashurbanipal mentioned in the Bible?

 

How to accommodate, chronologically, king Manasseh of Judah’s reign of 55 years?

 

Were there two pharaohs Necho (Neco), or only one?

 

How to account for the surprising gaps in the history of Nebuchednezzar II ‘the Great’?

 

 

Questions such as these will be given new and quite different-from-the-conventional-viewpoint answers in this series. For example:

 

 

Ashurbanipal is well and truly mentioned in various books of the Scriptures.

 

King Manasseh of Judah will be found to have been contemporaneous with the Chaldean era.

 

There was only one Pharaoh Necho, as we shall find, thereby continuing our radical revision of the Egyptian dynasties.

 

Nebuchednezzar II ‘the Great’ can be filled out only when matched to his chief alter ego (even over and above my identification of him with the significant Nabonidus).

 

 

Part Two (i):

Ashurbanipal as Nebuchednezzar

 

 

The great Assyrian ruler, Ashurbanipal, who so significantly influenced king Nabonidus,

has certain features that also may remind one of Daniel’s “Nebuchednezzar”.

 

 

Introduction.

 

I wrote the above in my recent:

 

Ashurbanipal and Nabonidus

 

https://www.academia.edu/33397389/Ashurbanipal_and_Nabonidus?auto=download&campaign=upload_email

 

which article included mention of the fact that king Ashurbanipal had – just as is narrated of “Nebuchednezzar” (or “Nebuchadnezzar”), king of Babylon, in the Book of Daniel – in Ashurbanipal’s own words, “a burning fiery furnace”.

And Ashurbanipal also had (as noted there again) a lions’ den.

These fascinating historical facts have led me, in light of the Book of Daniel, to consider if Ashurbanipal could be the same as king Nebuchednezzar II ‘the Great’, whom I have already identified as king Nabonidus, and as Daniel’s “Nebuchednezzar”.

 

Ashurbanipal viewed

in a new perspective

 

This will not be the first time that I have sought to re-cast Ashurbanipal as Nebuchednezzar II.

My first attempt some years ago had eventually to be abandoned because I had not then managed successfully to align this significantly revised Neo Assyro-Babylonian (Chaldean) scenario in relation to the late Kings of Judah.

Obviously, such a revision of Assyro-Babylonia, involving an Ockham’s Razor-like shaving off of (in conventional terms) approximately seven decades – Ashurbanipal (d. c. 672 BC) to Nebuchednezzar II (began to reign in c. 605 BC) – must have a dramatic impact upon the currently arranged sequence of contemporary Judaean kings.

My first effort involved a hopeful identification of the great reforming king, Hezekiah of Judah, with the similarly great reforming king, Josiah of Judah, both of whom had wicked offspring. When that failed, I completely dropped the idea that Ashurbanipal – seemingly a typical Sargonid Assyrian king – could be the same as Nebuchednezzar II, Chaldean ruler of Babylon.

Now, in this series, I want to test a new Mesopotamian and Judah combination.

 

 

Part Two (ii): Comparing fathers,

Esarhaddon and Nabopolassar

 

 

“This most famous king of the Neo-Babylonian Empire [Nebuchednezzar II] continued the extensive building projects that Nabopolassar had begun. The latter is not mentioned in the Bible, but he may have been on good terms with Josiah of Judah (ca.  640-609) …”.

 

Joseph Ignatius Hunt

 

 

Esarhaddon as Nabopolassar

 

If the primary thrust of this new series is correct, that the Neo-Babylonian (Chaldean) kingdom grew out of what we consider to be the late Neo-Assyrian one, with Nebuchednezzar II being Ashurbanipal, then it would follow that Nabopolassar, the father of Nebuchednezzar II, was Esarhaddon, the father of Ashurbanipal.

That being the case, then Joseph Ignatius Hunt’s view as expressed in the above quote, that “Nabopolassar … is not mentioned in the Bible”, would not be correct, considering that Esarhaddon is mentioned in 2 Kings 19:37; Isaiah 37:38; and Tobit 1:21.

 

The term “son of a nobody” appears to have been common to Esarhaddon, to Nabopolassar. So Mattias Karlsson tells in his article, “The Expression “Son of a Nobody” in Assyrian Royal Inscriptions”, firstly dealing with Esarhaddon

http://uu.diva-portal.org/smash/get/diva2:918132/FULLTEXT01.pdf

 

The epithet “son of a nobody” is also expressed in a royal letter from the state archives of Nineveh. This letter was written by the astrologer Bel-ushezib to king Esarhaddon and deals with omen on kingship (SAA 10: 109 r. 10-20). The letter, here in translation by Parpola (1993), is quite fragmentary and unclear in many points.

 

Now [then portents] have occurred in the reign of the king, my lord, bearing upon him. They have set aside whatever [……]; (but) where (are they)? They are looking for a pleasant sign […, saying]: “Keep evil [omens] to yourselves, let [……].”

 

[This was the sign] of kingship: (If a planet comes close to a planet), the son of the king who lives in a city on my border [will make a rebellion against his father, but will not seize the throne; a son of nobody will come out and se]ize [the throne]; he will restore the temples [and establish sacrifices of the gods; he will provide jointly

for (all) the temples.] ….

 

As for the contents of this passage, the first portion seems to refer to bad omen interpretation, in the sense of scholars avoiding to deliver “bad news” to the king. The second portion focuses on a specific omen and the interpretation of it. The third portion relates this interpretation to a specific event. In the preceding portions, Belushezib in his letter reminds king Esarhaddon that he correctly predicted the king’s rise to the throne. He had said that “you will take over the kingship” (umma šarruti tanašši) to Esarhaddon. Esarhaddon may be the “son of a nobody” in question.

 

Regarding this epithet, we here have another attestation of it as carrying a positive meaning. It is said of this “son of a nobody”, which probably alludes to Esarhaddon (or at least to this king’s irregular ascent to the throne), even though he was of royal descent (Roux 1992: 324-25), that he “[will come out and se]ize [the throne]; he will restore the temples [and establish sacrifices of the gods; he will provide jointly for (all) the temples.]” (uṣṣīma kussâ iṣabbat bītī ilāni rabûti ana ašrīšunu utār […]). A reference to Esarhaddon’s various rebuilding and renovation programs, notably in Babylon (Roux 1992: 325-26), may be expressed. If anyone is belittled here, it is Sennacherib (the king’s father) who would be this “nobody” (lā mamman)!

 

Karlsson now precedes to tell about Nabopolassar. Note his mention, relevant to this series, of “the Assyrian background of this ruler and his family”:

 

Also the Neo-Babylonian king Nabopolassar (626-605) used the term “son of a nobody”. Its attestation is included here because of the Assyrian background of this ruler and his family (Jursa 2007: 127-28). The text highlighted below comes from a fictive autobiography in which Nabopolassar explains his ascent to the Babylonian throne (SANER 3:C12/1:4-12). It is written on a barrel cylinder of clay and has Babylon as provenance. It is rendered below in the translation of Da Riva (2013: 62).

 

When I was young, although I was the son of a nobody, I constantly sought in the sanctuaries of my lords Nabû and Marduk. My mind was preoccupied with the establishment of their cultic ordinances and the complete performance of their rituals. My attention was directed towards justice and equity. Šazu, the lord who knows the hearts of the gods of heaven and the underworld, who observes regularly the clever behaviour(?) of the people, perceived my intentions and placed me, me the insignificant (one) who was not even noticed among the people, in the highest position in the country in which I was born. He called me to the lordship over land and people.

 

In the above passage, Nabopolassar firstly and humbly states that he was just a “son of a nobody”. Irrespective of this social obstacle, he seeked to attend to the Babylonian gods Nabu and Marduk in their sanctuaries. He focused on their cultic ordinances and rituals, and cherished justice and equity (as his ethics?). Nabopolassar then relates that the god Shazu discovered his character and deeds, and that this god installed him on the Babylonian throne, despite the fact that Nabopolassar was just an “insignificant one”.

 

[End of quotes]

 

Already back in 1845, George Montagu (6th duke of Manchester) had come to the conclusion (in The times of Daniel, chronological and prophetical) that Nabopolassar was Esarhaddon (p. 215):

 

Let us now suppose that Syncellus was correct in his testimony regarding the identity of … Sardanapalus with Nabopulassar [Nabopolassar] ….

 

The acuteness of Volney’s penetration, and the profoundness of Heeren’s judgment, alike decide in favour of Sardanapalus having been Esarhaddon …. The former quotes from Mar Iblas, transmitted by Moses of Cherone to prove that Sardanapalus could have been none other than Esarhaddon; and both trace some similarity in the name, making Sardan a contraction of Esar Haddon; and, having the addition of Pul, it makes Esar the lord son of Pul. If, then, Sardanapalus was Nabopolassar, and Esarhaddon was Sardanapalus, then Esarhaddon was Nabopolassar.

[End of quote]

 

According to M. West, The East Face of Helicon : West Asiatic Elements in Greek Poetry and Myth (p. 251): “Esarhaddon, Nabopolassar, Nebuchadnezzar, and Nabonidus all made temples ‘shine like the sun’ or ‘like the radiance of the sun’.”

These four names belong to only two separate kings in my revision, which (as said previously) also identifies Nebuchednezzar II with Nabonidus.

 

If the combined testimony of Syncellus and Mar Iblas is correct in identifying Sardanapalus-with-Nabopolassar-with-Esarhaddon, then Nabopolassar’s famed supposed taking of Nineveh in 612 BC, bringing destruction to Nineveh, must be an historical confusion with Esarhaddon’s taking of Nineveh after the death of Sennacherib.

This is a very murky period indeed.

According to: https://www.gotquestions.org/Nineveh-destroyed.html

 

An ancient account called The Fall of Nineveh Chronicle reveals an account of this time period, providing firsthand, extra-biblical documentation. The translation (with some missing text) reads as follows:

“The king of Akkad mustered his army and marched to Assyria. The king of the Medes marched towards the king of Akkad and they met one another at […]u. The king of Akkad and his army crossed the Tigris; Cyaxares had to cross the Radanu, and they marched along the bank of the Tigris. In the month Simanu [May/June], the Nth day, they encamped against Nineveh.

“From the month Simanu until the month Âbu [July/August] -for three months- they subjected the city to a heavy siege. On the Nth day of the month Âbu they inflicted a major defeat upon a great people. At that time Sin-šar-iškun, king of Assyria, died. They carried off the vast booty of the city and the temple and turned the city into a ruin heap The [lacuna] of Assyria escaped from the enemy and, to save his life, seized the feet of the king of Akkad.

“On the twentieth day of the month Ulûlu [14 September 612] Cyaxares and his army went home.” (From http://www.livius.org/ne-nn/nineveh/nineveh02.html#Fall.)

Based on this account, it is clear that the siege of Nineveh came at the hands of the king of Akkad and the king of Media during the summer of 612 B.C. Three months later, the city fell. The king of Assyria died, and the city was plundered until September 14 when the invading army departed. By 605 B.C. the Assyrian Kingdom officially ended, and Babylonia was on the rise.

[End of quote]

 

Esarhaddon marched on Nineveh, fomenting a civil war

(https://www.facebook.com/permalink.php?story_fbid=222191084618247&id=105219749648715&substory_index=0): “[Esarhaddon] returned to the capital of Nineveh in forced marches and defeated his rival brothers in six weeks of civil war. He was formally declared king in the spring of 681 BC. His brothers fled the land, and their followers and families were put to death”.

 

Esarhaddon immediately re-built Babylon after its vengeful destruction by his father, Sennacherib. Nabopolassar greatly built in Babylon.

About Esarhaddon and Babylon, we read (http://www.ancient.eu/Esarhaddon/):

 

Esarhaddon … is best known for re-building Babylon (which his father had destroyed) and for his military campaigns in Egypt. An avid follower of astrology, he consulted oracles on a regular basis throughout his reign, far more than any other Assyrian king. He claimed the gods had ordained him to restore Babylon ….

Reign & Restoration of Babylon

 

Among his first decrees was the restoration of Babylon.  In his inscription he writes:

 

Great king, mighty monarch, lord of all, king of the land of Assur, ruler of Babylon, faithful shepherd, beloved of Marduk, lord of lords, dutiful leader, loved by Marduk’s Consort Zurpanitum, humble, obedient, full of praise for their strength and awestruck from his earliest days in the presence of their divine greatness [am I, Esarhaddon]. When in the reign of an earlier king there were ill omens, the city offended its gods and was destroyed at their command. It was me, Esarhaddon, whom they chose to restore everything to its rightful place, to calm their anger, to assuage their wrath. You, Marduk, entrusted the protection of the land of Assur to me. The Gods of Babylon meanwhile told me to rebuild their shrines and renew the proper religious observances of their palace, Esagila. I called up all my workmen and conscripted all the people of Babylonia. I set them to work, digging up the ground and carrying the earth away in baskets (Kerrigan, 34).

 

Esarhaddon carefully distanced himself from his father’s reign and, especially, from the destruction of Babylon. … in his inscriptions concerning Babylon he is simply the king whom the gods have ordained to set things right. Sennacherib is only referenced as “an earlier king” in a former time. The propaganda worked, in that there is no record that he was associated in any way with the destruction of the city, only with the re-building. His inscriptions also claim that he personally participated in the restoration project. The historian Michael Kerrigan comments on this, writing:

 

Esarhaddon believed in leading from the front, taking a central role in what we nowadays call the `groundbreaking ceremony’ for the new Esagila. Once the damaged temple had been demolished and its site fully cleared, he says, “I poured libations of the finest oil, honey, ghee, red wine, white wine, to instil respect and fear for the power of Marduk in the people. I myself picked up the first basket of earth, raised it on to my head, and carried it” (35).

 

He rebuilt the entire city, from the temples to the temple complexes to the homes of the people and the streets and, to make sure everyone would remember their benefactor, inscribed the bricks and stones with his name. The historian Susan Wise Bauer writes:

 

He wrote his own praises into the very roads underfoot: scores of the bricks that paved the approach to the great temple complex of Esagila were stamped, “For the god Marduk, Esarhaddon, king of the world, king of Assyria and Babylon, made the processional way of Esagila and Babylon shine with baked bricks from a ritually pure kiln (401).

 

Although the prophecies concerning the re-building of Babylon had said that the city would not be restored for 70 years, Esarhaddon manipulated the priests to read the prophecy as eleven years. He did this by having them read the cuneiform number for 70 upside down so that it meant eleven, which was exactly the number of years he had planned for the restoration. Since he maintained a life-long interest in astrology and prophecy, it has seemed strange to some scholars that he would manipulate the priests in this way and discredit the integrity of the oracles. It seems clear, however, that he had a very clear vision for his reign and, even though he did believe in the signs from the gods, he was not going to allow that belief to stand in the way of achieving his objectives.

[End of quote]

 

About Nabopolassar and Babylon, we read in Patrick Hunt’s article, “King Nabopolassar, Ancient Babylonian “Archaeologist”? http://www.electrummagazine.com/2012/01/king-nabopolassar-ancient-babylonian-archaeologist/

 

Most readers of history will recall how the mighty juggernaut Assyria finally fell at the hands of the rebel Babylonians and how Nineveh was sacked in 612 BCE at the able hands of Nabopolassar, Babylon’s new warlord king. Fewer readers know he rebuilt temples in his spare time after carefully studying plans and foundations, examining records in his archives and surveying ancient sites. Whether it was for religious motivation or intellectual curiosity, he was clearly careful in studying the Mesopotamian past. How could King Nabopolassar of Babylon be considered an “archaeologist” given that the discipline as we know it is barely a few hundreds of years old? Yet certain aspects of habitual behavior can indeed reflect interest in what we can term “archaeological” even millennia past.

….

After consolidating his liberated Babylon, Nabopolassar set about rebuilding sacred precincts and temples of his patron gods, especially Marduk and Nabu. The best record of his rebuilding is found in a small but highly legible clay cylinder in Emory University’s Carlos Museum now known as the Nabopolassar Cylinder, 9.8 cm in length and with three columns and 102 lines of writing, technically described as a foundation inscription because it was placed in a traditional context of a restored temple foundation. [2]

….

Here are the pertinent lines that best describe his “archaeological” work:

 

“When I was young, although the son of a nobody, I constantly sought out the temples of Nabu and Marduk, my patrons…shrines, walls and temples… which had weakened and collapsed because of age; whose walls had been taken away because of rain and deluge; whose foundations had heaped up and accumulated into a mound of ruins—I mustered Enlil’s, Shamash, and Marduk’s troops. I had them use the hoe and imposed the basket of conscription on them. From the bank of the Arhtu canal, on the lower side near the Urash gate, I removed its accumulated debris, surveyed and examined its old foundations, and laid its brickwork in the original place. I established its base on the edge of the underworld. I surrounded the east bank with a mighty mountainous belt….I Nabopolassar, the one who discovers (inscribed) bricks from the past, the one who implements the work on the original, eternal foundations, the one who wields the hoe of the Igigi.”  [3]

In unusual humility for a king, several times on the cylinder Nabopolassar has his scribes mention he was a nobody and anonymous before the gods raised him to leadership. In return, his devotion also restored the civic pride of Babylon. The restored and rebuilt temples, sacred enclosures and shrines in his inscription include those of Ishtar, Ninurta, Enlil, Ea and others. The Igigi were Babylonian heavenly deities thought to be mostly involved in supervising the digging canals, moats and related hydrology irrigation functions. Sometimes rebellious, as in the Atra-Hasis flood myth, they may number from 10-300.

The universal archaeological tasks involved in Nabopolassar’s inventory are carefully ordered. First, he details the fallen condition: 1) which had weakened and collapsed because of age”;  2) “whose walls had been taken away because of rain and deluge”;  3) “whose foundations had heaped up and accumulated into a mound of ruins”.   Therefore, Nabopolassar could recognize the aged weathering of ancient brickwork no longer capable of structural weight-bearing load and knew that unfired brick in particular would dissolve back to mud after long-term exposure to rain and excess water. What he found as ruins he knew had prior historic use.

Second, Nabopolassar’s plan was to utilize tools and forced labor to lay bear the buried remains after faithfully establishing their contexts: 4) I had them use the hoe and imposed the basket of conscription on them. From the bank of the Arhtu canal, on the lower side near the Urash gate, 5)  I removed its accumulated debris. Here, Nabopolassar demonstrates that the remains were partly subsurface and required excavation due to accumulation through time.

Third, Nabopolassar’s seemingly most exacting archaeological task involved quantitative topographical analyses and careful recording:  6) surveyed and 7)  examined its old foundations  8) and laid its brickwork in the original place. To an archaeologist, these phrases of Nabopolassar leap out because this is exactly how the discipline operates by stratigraphic and mathematical principles to make sure survey benchmarks and cardinal directions are recorded in order to contextualize remains.  His use of “examined” demonstrates careful observation.

Finally, Naboplassar summarizes his findings and records them for an unknown posterity on this clay cylinder and identifies himself as the project director responsible for the work:  9) I, Nabopolassar, the one who discovers (inscribed) bricks from the past,  10) the one who implements the work on the original.  By claiming the “discovery” as something from the “past”, Nabopolassar also makes sure he doesn’t just abandon the remains but also “implements” the restoration on the “original foundations”.

By precedent, was Nabopolassar first and foremost a logical military leader who could take down Nineveh by utilizing similar advance careful observation, planning and strategy? Regardless of whether or not his archaeological work was done for religious reasons to please the gods he claimed gave him his reign and apparently secured his Neo-Babylonian dynasty, Nabopolassar’s Cylinder gives us the best evidence for carefully contexted and recorded material history over 2,500 years ago, just about 2,350 years before archaeology became a scientific and historical discipline. Was Nabopolassar thus history’s first known archaeologist?

 

“I received the tribute of Joash (Iu’asu), of the land Samaria,

of the land Tyre, of the land Sidon”.

 

Adad-Nirari III

 

 

Earlier, I quoted from an article by Joseph Ignatius Hunt: “…Nabopolassar … is not mentioned in the Bible, but he may have been on good terms with Josiah of Judah (ca.  640-609) …”.

True, Nabopolassar “is not mentioned in the Bible” under that particular name. However, according to my reconstruction of the Neo-Assyro/Babylonian kings, Nabopolassar does figure in the Bible under the name of “Esarhaddon”.

Now, in the present scheme of things, it is quite impossible that the C7th BC Esarhaddon (died c. 669 BC) “could have been”, to quote Hunt, “on good terms with Josiah of Judah (ca.  640-609) …”. But my revised shrinkage of Neo-Assyrian into early Babylonian (Chaldean) history does now open up the possibility that Esarhaddon “may have been on good terms with Josiah of Judah … “.

The potent king, Esarhaddon, conventionally estimated to have had only about a dozen years of reign (c. 681 BC – 669 BC), has his reign more than doubled when, in my revised scheme:

 

Re-shuffling the pack of neo-Assyrian kings

 

https://www.academia.edu/33167712/Re-shuffling_the_pack_of_neo-Assyrian_kings

 

he is connected to his alter ego (as I believe him to be), Adad-nirari III (c. 811 BC to 783 BC, conventional dating).

The length of reign conventionally accredited to Nabopolassar, Esarhaddon’s other alter ego (see Part Two (ii) of this present series), c. 626 BC – 605 BC, lies mid-way between the two.

It is with this combination (Adad-nirari III = Esarhaddon = Nabopolassar) in mind that I would now like briefly to re-consider the Tell al-Rimah Stele of Adad-nirari III, according to the relevant part of which the Assyrian king received the tribute with the biblical-like name, Iu’asu of the land of Samaria:

 

“To the god Adad, son of the god Anu, Adad-narari [III], king of Assyria, son of Samsi-Adad (V), son of Shalmaneser (III), I mustered my chariotry, troops, army. In one year I subdued the entire Amurru [Turkey] & Hatti [Syria, Israel]. I imposed tax & tribute of Mari [Ben-Hadad III], the Damascene. I received the tribute of Joash (Iu’asu), of Samaria, (and) of the people of Tyre (and) Sidon. … At that time I decreed for Nergal-eris, governor, the land of Hindanu.”

 

The original Assyrian inscription names this king, supposedly Jehoash of Israel, as follows (https://www.jstage.jst.go.jp/article/orient/49/0/49_19/_pdf):

 

ma-da-tu ša miu- a-su2 KUR sa-me-ri-na-a-a KUR ur-a-a KUR i-du-na-a-a

 

Stephanie Page transliterates the name as “Ia’asu” (“A Stela of Adad-nirari III and Nergal-ereš from Tell al Rimah”, Iraq 30, No. 2, Autumn, 1968).

Could this king, Iu’asu, or Ia’asu, have been the like-named king Josiah of Judah?

 

Tribute from a biblical King?

 

The most famous Josiah is actually called יאשיהו, Josiahu, spelled יאושיהו in Jeremiah 27:1 only. (http://www.abarim-publications.com/Meaning/Josiah.html#.WU8sCLCQw_w)

 

Could Adad-nirari III’s tribute payer, Iu’asu (Ia’asu) have been Josiahu (Iosiahu = Iu’asu)?

 

He could not have been according to the conventional allocation of the neo-Assyrian king Adad-nirari III to the late C9th BC, to the time of king Jehoahaz of Israel (815 BC – 801 BC; var., 814 BC – 798 BC).

Though Stephanie Page has presented a strong linguistic case for Adad-nirari III’s “Ia’asu” having been Jehoash, son of Jehoahaz, of Israel, “despite the chronological evidence”. Ignoring her discussion of the latter, since she follows the conventional dating of Shalmaneser III to the time of kings Ahab and Jehu of Israel, which I now reject (see my):

 

Black Obelisk Decoded

 

https://www.academia.edu/26969271/Black_Obelisk_Decoded

 

Page will go on to write of the linguistic aspect:

 

Ia’asu of Samaria

 

….

According to this reckoning, Jehoahaz, son of Jehu, is to be identified with the Ia-‘a-su of the Rimah text, since he was king of Israel in Samaria in 8o6 which is the date suggested above for the Rimah stela. But the conclusion cannot rest without an examination of the phonetic evidence. When a West Semitic or Hebrew word is written in cuneiform Akkadian, there are certain consonantal changes that occur regularly. One of these changes is from Hebrew shin to Akkadian s …. Another regular rule is that written in Akkadian, in cases where cuneiform is not ambiguous. The za sign can also be read sa, the az sign as. Ha-(aZ)-Za-at-a-a rT.;t7 Gu-za-na Ha-za-‘ -il Ia-u-a-tib Az-ri-a-u Ha-Za-qi-ia-u r’rpTF A third piece of evidence is that during Tiglath-Pileser III’s reign, king Jehoahaz of Judah was spelt in Akkadian Ia-u-ha-zi. These three factors are a strong influence against identifying Ia-‘a-su on the Rimah stele with Jehoahaz son of Jehu, despite the chronological evidence. The name Jehoash, abbreviated to Joash for both the king of Judah and the king of Israel who bore that name, is therefore a more convincing candidate for Ia’asu. Not only does the sibilant behave according to rule, but also the he rightly disappears in Akkadian, whereas a heth would have stood firm.

 

[End of quote]

 

My greatly revised Adad-nirari III fits chronologically with king Josiah of Judah, and the latter’s name is a tolerably good transliteration of the Akkadian name, Iu’asu (Ia’asu).

Whether King Josiah of Judah, as we know him, could also qualify as belonging to the land of Samaria (sa-me-ri-na-a-a) now becomes the relevant consideration.

Simply put, I think that he could thus qualify considering that, according to the Jewish Virtual Library article below, “Josiah not only acted as the king of a completely independent Judah, but his kingdom extended northward into the erstwhile Assyrian provinces of Samaria (II Kings 23:19)”. That particular biblical text reads: “Now Josiah also took away all the shrines of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke the Lord to anger; and he did to them according to all the deeds he had done in Bethel”.   

 

http://www.jewishvirtuallibrary.org/josiah

 

JOSIAH (Heb. יׁאושִׁיּהוּ ,יׁאשִׁיָּהוּ), son of Amon, king of Judah (640–609 B.C.E.). When his father was assassinated, Josiah, then only eight years old, was proclaimed king. His reign was marked by a great national revival, and the author of the Book of Kings in evaluating Josiah says: “Before him there was no king like him … nor did any like him arise after him” (II Kings 23:25; cf. II Kings 18:5 in connection with Hezekiah, the forerunner of Josiah). Josiah not only acted as the king of a completely independent Judah, but his kingdom extended northward into the erstwhile Assyrian provinces of Samaria (II Kings 23:19). Archaeological discoveries in the 1960s brought to light new facts about Josiah’s expansion. Following archaeological findings in *Yavneh-Yam (cf. Naveh, in bibl.), it became quite clear that Josiah established feudal estates on the shore of Philistia. Unwalled settlements of the time of Josiah were discovered in the south and east of Gaza (Gophna, in bibl.). In the eastern part of Judah, excavations uncovered the town of En-Gedi (cf. Josh. 15:62), which had been founded at the time of Josiah as a balsam plantation of the king (Mazar and Dunayewski, in bibl.). During Josiah’s reign, Jerusalem developed greatly, and it is at this time that a new wall was built on the western slopes of the city, and new quarters (Mishneh and Maktesh) were constructed which served mainly as industrial and commercial centers. Remains of buildings and walls discovered in the Jewish quarter of Old Jerusalem prove that the city expanded even more to the west. The extent of Judah’s expansion in this period may be deduced from the list of Ezra 2 (= Neh. 7), where Beth-El and Jericho (previously Ephraimite cities), on the one hand, and the cities of the coastal plain Lydda and Ono, on the other, are considered part of Judah. The borders of Judah as presented in this list undoubtedly go back to the times of Josiah and remained the same until the destruction of Jerusalem. According to A. Alt (in bibl.), the lists of the cities of Judah, Simeon, Dan, and Benjamin in Joshua 15, 18, and 19 also reflect the Josianic administrative reorganization of Judah. Though one has to take into account previous organizations by *Jehoshaphat and *Hezekiah which might be reflected in these lists, there is no doubt that the final formulation of these lists was done in the Josianic period; this may be corroborated by the archaeological evidence cited above. These lists actually cover the area of Josiah’s rule: Ekron, Ashdod, and Gaza in the coastal zone (Josh. 15:45–47), Beth-El and Geba al-Tell, 22 mi. (35 km.) to the north of Jerusalem (according to Mazar) in the north, En-Gedi and the other towns of Joshua 15:61–62 in the east, and the Simeonite settlements in the south. The stamped jar handles with the inscription למלך and the inscribed weights characteristic of this period may serve as a good indication of the scope of Josiah’s dominion. These have been found not only in the area of the Kingdom of Judah but also in Acre, Shechem, Ashdod, Gezer, etc. This territorial expansion was accompanied by a religious upsurge, which found expression mainly in: (1) the cultic reform, including both the purification of worship (in Judah as well as in the northern areas) and the centralization of the legitimate worship in Jerusalem; (2) the publication and authorization of the “Book of the Torah” (see *Deuteronomy) discovered in the 18th year of the reign of Josiah, i.e., 622 B.C.E., which ultimately turned the book into the main vehicle of the Jewish religion ….

 

Part Three: Comparing Ashurbanipal

and Nebuchednezzar II (= Nabonidus)

 

 

“The representations in the Book of Daniel of Nebuchadnezzar’s greatness are doubtless correct; and there is reason for believing that he was the great builder and glorifier of his capital. He was succeeded by his son Evil-merodach”.

 

Jewish Encyclopedia

 

 

 

Answering the questions posed

 

“Nebuchadnezzar”, according to the Jewish Encyclopedia’s E. Hirsch, I. Price, W. Bacher and Louis Ginzberg (http://www.jewishencyclopedia.com/articles/11407-nebuchadnezzar) was the “son of Nabopolassar; became king of Babylon in 604 B.C. as Assyria was on the decline; died 561. His name, either in this spelling or in the more correct form, Nebuchadrezzar (from the original, “Nabu-kudurri-uṣur” = “Nebo, defend my boundary”), is found more than ninety times in the Old Testament”.

This immediately answers one of the questions that I posed right at the beginning of this series:

 

Is Ashurbanipal mentioned in the Bible?

 

presuming that, of course, my theory turns out to be correct about identifying Ashurbanipal as Nebuchednezzar II, whose “name [is] found more than ninety times in the Old Testament”. Nevertheless, I took the liberty of anticipating the answer to this, when I added:

 

Ashurbanipal is well and truly mentioned in various books of the Scriptures.

 

Furthermore, my proposed identification of these two great entities, Ashurbanipal and Nebuchednezzar, as one, ought to be able to accommodate another of my four questions:

 

How to account for the surprising gaps in the history of Nebuchednezzar II ‘the Great’?

 

especially given my further identification of this Nebuchednezzar with Nabonidus.  

Holes in the record regarding Nebuchednezzar’s activities in Egypt, fully attested in the Bible, can be adequately filled up by the extensive accounts of campaigns there by Ashurbanipal.  

 

Again, an identification of Ashurbanipal as Nebuchednezzar II necessitates that the latter, a “son of Nabopolassar” – as we read in the Jewish Encyclopedia quote above – shared the same father as Ashurbanipal, Esarhaddon, thereby making Nebuchednezzar a son of Esarhaddon.

 

We continue to read from Ginzberg et al: “Nebuchadnezzar’s first notable act was the overthrow of the Egyptian army under Necho at the Euphrates in the fourth year of Jehoiakim (Jer. xlvi. 2)”.

Whilst this pharaoh is conventionally classified as Necho (Neco) II, it is most interesting – but no longer surprising in light of my revision – that Ashurbanipal’s Egyptian contemporary was also a pharaoh Necho, conventionally numbered I. And he, too, was initially hostile to the Mesopotamian king, leading a revolt against him (http://history-world.org/ashurbanipal.htm):

 

The princes, led by Necho, Sharruludari, and Paqruru, were discovered to be intriguing with Taharqa; their cities were severely punished, and the two chief culprits sent to Nineveh for punishment. Ashurbanipal determined to try a new policy similar to that employed for Babylon; he pardoned Necho and returned him as a kind of vassal ruler of Assyrian Egypt, sustained by Assyrian troops.

 

This brings us close to answering a third question that I had posed at the beginning:

 

Were there two pharaohs Necho (Neco), or only one?

 

The answer to which I had also anticipated:

 

There was only one Pharaoh Necho, as we shall find,

thereby continuing our radical revision of the Egyptian dynasties.

 

But that is not all with pharaonic ‘duplicates’.

Common to, now Ashurbanipal, now Nebuchednezzar, was a Psammetichus, I, in the first case, and II, in the second. ‘Each’ was a son, respectively, of the pharaohs Necho I, II.

And so we read (http://www.ancient.eu/Ashurbanipal/):

 

Ashurbanipal then made Psammetichus full Pharaoh of Egypt, equipped him with Assyrian garrisons stationed at strategic points, and then again returned to Assyria in 665 BCE. Between 665 and 657 BCE he put down a rebellion in Tyre, fought the Elamites, led his army through Anatolia to re-conquer the people of Tabal, and subdued the kingdom of Urartu which had again risen to threaten Assyrian interests. While he was engaged in these campaigns, Egypt was slowly slipping from his grasp.

…. Psammetichus was not content to rule as an Assyrian puppet and so began to assert his independence by making deals with various Egyptian governors and courting the favor of Gyges, the king of Lydia in Anatolia. In 653 BCE, with the help of the Lydians, Psammetichus drove the Assyrian troops out of Egypt and established his new capital at the city of Sais. Although news of this revolt was brought to Ashurbanipal’s attention, there is no record that he returned to Egypt to do anything about it. Elam, Assyria’s old enemy, was causing problems closer to home and Ashurbanipal considered that a priority.

 

Whilst, in the case of Nebuchednezzar and his Psammetichus, so-called II, relations are generally portrayed as having been peaceful, Dan’el Kahn (University of Haifa) gives this rather different assessment of it in his article, “The Foreign Policy of Psammetichus II in the Levant”: https://www.academia.edu/235567/The_Foreign_Policy_of_Psammetichus_II_in_the_Levant

 

According to Kitchen, Psammetichus’ policy in the Levant was as follows: “Necho II and Psammetichus II prudently declined any further direct confrontations with Babylon… Following his Nubian victory, Psammetichus II was content to show the flag in Philistia and by his Byblos visitation maintain ordinary Egyptian relations in Phoenicia… By contrast, Apries (589-570 B.C.) foolishly abandoned restraint…”.

Hornung states the following: “The king (i.e. Psammetichus II) maintained peace with the great power of Babylon and evidently avoided interfering in the affairs of Palestine. Immediately after taking the throne, however, his young son Apries (589-570 B.C.E.),… supported the Judean king, Zedekiah, and the Phoenician cities in their break with Nebuchadnezzar.”

The above generally peaceful evaluations of Psammetichus II’s relations with Babylonia and its vassals, Judah and the Phoenician states, or rather the deliberate avoidance of military contact with the Babylonians, is commonly held by most Egyptologists and scholars of the Ancient Near East.

Some just do not mention any policy of Psammetichus towards the Levant, while others claim that Egypt instigated Jerusalem to rebel against Babylonia, which was part of an anti-Babylonian coalition already in 594, or that Psammetichus’ Expedition to Byblos and the Phoenician coast (in592-591 B.C.) impressed the kingdoms in the Levant and raised the hopes of liberation from the Babylonian enslavement.

First, let us survey the evidence for the Babylonian policy towards the Levant preceding the days of Psammetichus II and during his reign in Egypt.

 

1.Babylonia and the Levant

 

The Extent and Success of the Babylonian Campaigns to the Levant 

 

Due to a lack of historical-military writing-tradition in the Neo-Babylonian Empire, Nebuchadnezzar II (605-562 B.C.) was described by scholars until 1956 as a king who had devoted his main energy to the building and restoration of his country. This evaluation of Nebuchadnezzar’s reign dramatically changed in 1956, when the Babylonian Chronicle, which covers the first eleven years of Nebuchadnezzar’s reign, was published. From that moment on he appears as a great warrior and in studies about his reign special attention is devoted to his military achievements.

In the preserved accounts in the Babylonian Chronicle of the years that correspond to those preceding the reign of Psammetichus II and to his reign (598-594 B.C.) several campaigns to the Levant were mentioned. In 598 (year 7) Jerusalem was captured and its king deported. In 597 (year 8) he went to Hattu (the area west of the Euphrates, which included in the 7th century B.C. in the North the Neo-Hittite states in Anatolia and Philistia in the South). In 596 (year 9) Nebuchadnezzar advanced along the Tigris toward an encounter with the Elamite army. The king of Elam took fright and he went home. In 595 (year 10) Nebuchadnezzar stayed home most of the year. In the months of Kislev and Tebeth (15.12.595-12.2.594) there was ‘a rebellion in Babylonia,’ which was quelled. Thereafter he marched to Hattu, received vast booty and returned to Babylonia. In 594 (year 11), the last year preserved in the chronicle, Nebuchadnezzar and his army marched to Hattu in Kislev (4.12.594-2.1.593).

Thus, Nebuchadnezzar campaigned victoriously during five years. Four victories in Hattu and in the fifth year Elam retreated without a fight.

This evaluation of Nebuchadnezzar as a great warrior influenced also the views of scholars in Egyptian history of the 26th Dynasty, when describing Psammetichus II’s policy in relation to that of Nebuchadnezzar’s achievements in the Levant.

When taking a closer look at the Babylonian sources, Eph’al opted for a different picture.

Nebuchadnezzar was defeated in Egypt in year 4 (601 B.C.), and stayed at home in year 5 (600) ‘refitting his numerous horses and chariotry.’

…. the only Babylonian military campaign reaching the Southern Levant since the Babylonian setback in the winter of 601-600 B.C. was the campaign against Jerusalem in 598/7 B.C., which surrendered without a fight. It is possible, however, that in the campaign of 598/7 Nebuchadnezzar did achieve military victory and destroyed Gaza and Eqron, the remaining kingdoms of Philistia, and that Egypt lost its holding in the Southern Levant (II Kings, 24:7).

…. Even if one does not want to accept the revisionist view forwarded by Eph’al, there is no evidence for a Babylonian campaign to the southern Levant between 597 B.C. and 588 B.C. Furthermore, the events in Nebuchadnezzar’s regnal years 10 and 11 (595, 594 B.C.) were serious enough to create unrest in Babylon and in Judah (see below). Nebuchadnezzar had to stabilize the Babylonian heartland, and for several years could not quell rebellions at the remote ends of his Empire. Thus, Psammetichus II did not have to fear the Babylonian army for it was not in the vicinity; neither did he have to confront them or steer up unrest against them in his early years.

Psammetichus definitely did not avoid contact with the Babylonian army deliberately, for it was not there. Psammetichus could slip into the Babylonian power-vacuum almost without confrontation.

…. Psammetichus campaigned against Kush in his third regnal year (593 B.C.).

The Egyptian army destroyed Kerma (Pnoubs), and reached Napata and may have burnt the Kushite king in his palace. Psammetichus II’s army was composed of Egyptian and foreign (Carian, Ionian, Dorian, and Phoenician) troops. According to the letter of (Pseudo) Aristeas to Philokrates (ca. 2/1 c. B.C.) … Judean soldiers were sent to the aid of Psammetichus to fight with his armies against the king of the Kushites. If it was Zedekiah who sent his troops to aid Psammetichus II against Kush in 593, a shift in Judah’s alliance towards Egypt must have occurred prior to the “anti-Babylonian conference” in Judah. In this case, Egypt must have acted in the Levant before 593. A Judean king would not have sent his forces to aid the enemy of his Babylonian overlord, without being convinced that the adventure is worth the risk, or without having another choice.

[End of quote]

The answer, in part, to the other question of the four that I had posed:

 

How to accommodate, chronologically, king Manasseh of Judah’s reign of 55 years?

 

seemingly an insurmountable problem considering the length of his reign, must now also take into account that Esarhaddon, whom I have identified as Nabopolassar, had overcome king Manasseh of Judah (https://www.biblicaltraining.org/library/esarhaddon):

 

After Sidon’s fall twelve kings along the Mediterranean seacoast submitted to the Assyrians and were forced to supply wood and stone for the king’s palace in Nineveh. Among these was “Manasi king of Yaudi,” the Manasseh of the Bible. Manasseh had little choice. The Assyrian Empire had now reached its greatest power; and it appears that most of the Judean citizenry preferred peaceful submission, even with the Assyrian pagan influences now imposed on them, to constant abortive rebellion. Manasseh’s summons to appear before an Assyrian king, mentioned in 2Chr.33.11-2Chr.33.13, probably took place in the reign of Esarhaddon’s successor, Ashurbanipal.

[End of quote]

 

Yet, we know the names of the kings of Judah at the time of Nebuchednezzar, and none of these was “Manasseh”. The Jewish Encyclopedia tells of these various kings:

 

It is entirely reasonable to suppose that at the same time [Nebuchednezzar] descended upon Palestine and made Jehoiakim his subject (II Kings xxiv. 1). This campaign took place in 605.

The next year Nebuchadnezzar became king of Babylon; and he ruled for forty-three years, or until 561. Jehoiakim served him for three years, and then rebelled. He doubtless incited the neighboring tribes (ib. verse 2) to persecute Judah and bring its king to respect his oath. In 598 Nebuchadnezzar himself came westward, took Jehoiakim (II Chron. xxxvi. 6) and probably slew him, casting out his dead body unburied (Jer. xxii. 19, xxxvi. 30), and carried captive to Babylon 3,023 Jews (Jer. lii. 28). He placed Jehoiachin, the dead king’s son, on the throne. Three months were sufficient to prove Jehoiachin’s character (Ezek. xix. 5-9). He was taken with 10,000 of the best of the people of Jerusalem and carried to Babylon. His uncle Mattaniah, whose name was changed to Zedekiah, was put on the throne by Nebuchadnezzar in 597.

Egypt was continually intriguing with southwestern Asia, and was now courting the friendship of Zedekiah. This became so noticeable that Judah’s king made a journey to Babylon in the fourth year of his reign (Jer. li. 59), probably to assure Nebuchadnezzar of his loyalty to him. But by the ninth year of his reign Zedekiah became so friendly with the Egyptians that he made a league with them and thereupon rebelled against the King of Babylon. With due despatch Nebuchadnezzar and his army left for the Westland. He placed his base of action at Riblah in the north, and went southward and laid siege to Jerusalem. By some message the Egyptians learned of the siege and hastily marched to the relief of the beleaguered ally. The Babylonians raised the siege (Jer. xxxvii. 3-5) long enough to repulse the Egyptian arms, and came back and settled about Jerusalem. At the end of eighteen months (586) the wall yielded. Zedekiah and his retinue fled by night, but were overtaken in the plains of the Jordan. The king and his sons were brought before Nebuchadnezzar at Riblah; the sons were slain, and the king’s eyes bored out; and he was carried in chains to Babylon. Nebuchadnezzar caused Jerusalem to be destroyed, and the sacred vessels of the Temple to be carried to Babylon. He placed Gedaliah in authority over the Jews who remained in the land. In the twenty-third year of his reign Nebuchadnezzar’s captain of the guard carried away 745 Jews, who had been gathered from those scattered through the land. Nebuchadnezzar entered Egypt also (Jer. xlvi. 13-26; Ezek. xxix. 2-20), according to his own inscriptions about 567, and dealt a severe blow to its supremacy and power.

The representations in the Book of Daniel of Nebuchadnezzar’s greatness are doubtless correct; and there is reason for believing that he was the great builder and glorifier of his capital. He was succeeded by his son Evil-merodach.

[End of quote]

 

Despite all of this, there is some biblical indication that the wicked Manasseh’s reign was not all that far distant from the Babylonian Captivity. According to Jeremiah 15:4: “I will make them abhorrent to all the kingdoms of the earth because of what Manasseh son of Hezekiah king of Judah did in Jerusalem”.

By then, in the Babylonian (Chaldean) era, king Manasseh of Judah ought to have been, as conventionally estimated (c. 697- 643 BC), something of a distant memory.

The solution to the problem is, I think, to overlap Manasseh’s long reign with those Judaean kings of the Babylonian era (mentioned above) in a way similar to how the reign of king Jehoiachin (Coniah) is still being considered even beyond the death of Nebuchednezzar II (Jeremiah 52:31): “In the thirty-seventh year of the exile of King Jehoiachin of Judah, Evil-merodach ascended to the Babylonian throne”.

This Evil-merodach is the same king as the briefly reigning and ill-fated “King Belshazzar” of Daniel 5, the son of Nebuchednezzar himself.

Evil-merodach is also the Belshazzar who was the son of King Nabonidus (= Nebuchednezzar).

 

 

Ashurbanipal and Nabonidus

Image result for ashurbanipal

 

 by

 Damien F. Mackey

Historian Paul-Alain Beaulieu (The Reign of Nabonidus, King of Babylon 556-539BC) has identified ‘the idea of imperial continuity with Assyria, centred on the figure of Ashurbanipal’ as one of ‘the main characteristics of Nabonidus’ personality’ (p. 2).

 

  

Introduction

 

Not surprising that we are going to find many Book of Daniel-like elements in the biography of the eccentric neo-Babylonian king, Nabonidus, if I am correct in identifying him with both Nebuchednezzar II ‘the Great’ and:

 

“Nebuchednezzar” of the Book of Daniel

https://www.academia.edu/23886406/_Nebuchednezzar_of_the_Book_of_Daniel

 

The likenesses between Nabonidus and the biblical king have amazed some biblically-minded writers who adhere to the conventional view that Nebuchednezzar II and Nabonidus were quite separate neo-Babylonian kings. Consider, for instance, the following extraordinary parallels rightly discerned by John A. Tvedtnes, but without his realising that this really is Daniel’s king (https://www.lds.org/ensign/1986/09/nebuchadnezzar-or-nabonidus-mistaken-identities-in-the-book-of-daniel?lang=eng):

 

 

Nebuchadnezzar or Nabonidus?

Mistaken Identities in the Book of Daniel

 

A classic example of textual errors caused by “careless transcribers” or “ignorant translators” is contained in the book of Daniel. The events chronicled in the present-day book would have originally been recorded in Hebrew, the early language of the Jews. However, the book of Daniel found in the Hebrew Bible is a combination of Hebrew and Aramaic, the language of the Jews after they returned from Babylon. From Daniel 2:4 through 7:8, the text is in Aramaic. [Dan. 2:4–7:8] It is in this middle section that we find discrepancies between the biblical text and other ancient records. These discrepancies involve the identity of Nebuchadnezzar, the Babylonian king who first subdued and then destroyed Jerusalem.

 

During his forty-year reign, Nebuchadnezzar ruled much of the Near East and rebuilt the great city of Babylon, replete with its hundreds of temples and its world-renowned hanging gardens. Some thirty years before his death in 561 B.C., he subdued Jerusalem (598 B.C.), taking its king, Jehoiakim, captive to Babylon and replacing him with Jehoiachin. When Jehoiachin proved disloyal, he was also deposed and replaced by his uncle, Zedekiah. When Zedekiah, too, revolted against his overlord, Nebuchadnezzar attacked the city.

 

In 586 B.C., Nebuchadnezzar destroyed Jerusalem, taking the remainder of its people—along with many others from throughout the kingdom of Judah into captivity. (See 2 Kgs. 24–25.) One of the early Jewish captives, Daniel, won favor with the king and became known as a wise and trusted counselor.

 

Chapters two, three, and four of Daniel purport to contain accounts about Nebuchadnezzar. But only the first and best-known of these—the account of his dream about the great statue destroyed by a stone cut out of a mountainside—is actually about him. The stories in chapters three and four, as well as a reference in chapter five, are actually about another king named Nabonidus, not Nebuchadnezzar. [Dan. 2; Dan. 3; Dan. 4; Dan. 5]

 

Chapter three recounts that the king “made an image of gold … : he set it up in the plain of Dura, in the province of Babylon.” (Dan. 3:1.) When this new idol was set up, a decree went forth that when music sounded, people were to prostrate themselves before the statue.

 

Chapter four tells of another dream of the king, this time about a great tree that was hewn down by order of God. [Dan. 4] Again Daniel was called upon for an interpretation. The tree, said the prophet, represented the sinful king, who would become mad, living for seven years “with the beasts of the field” and eating grass “as oxen.” (Dan. 4:23–26.) This prophecy was fulfilled when the king “was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws.” (Dan. 4:33.) Ultimately, the king was healed, returned to his throne, and praised God.

 

In chapter five, the scene changes abruptly. Here we find that “Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand.” (Dan. 5:1.) In verse two, he is identified as the son of Nebuchadnezzar, the king who had destroyed the temple in Jerusalem. At the feast, a finger appears, writing an ominous message on the plaster of the wall. Daniel, summoned to interpret the writing, informs the assembly that the Medes and Persians will take the kingdom.

 

It is this reference in chapter five that highlights the misidentification problem in the book of Daniel. Belshazzar was actually the son of Nabonidus, not of Nebuchadnezzar. And Belshazzar was never king [sic], but only crown prince.

….

Other ancient records establish that Belshazzar was actually Nabonidus’ son and that Belshazzar was never king—only crown prince. From the “Verse Account of Nabonidus,” preserved on a clay tablet and found at Babylon, we read a contemporary account of Nabonidus that sounds very much like the “Nebuchadnezzar” of Daniel 3–5 [Dan. 3–5]:

 

“His/protective deity became hostile to him,/and he, the former favorite of the gods/is now/seized by misfortunes: … against the will of the gods he performed an unholy action, … he thought out something worthless:/He had made the image of a deity/which nobody had/ever/seen in/this/country./ He introduced it into the temple/he placed/it/upon a pedestal; … he called it by the name of Nanna, … it is adorned with a … of lapis/lazuli, crowned with a tiara. …” (Pritchard, p. 313.)

 

The one difference between this story and the one from Daniel 3 is that the Babylonian text says the idol was made of brick, covered with gypsum and bitumin to make the facing brilliant, while the Daniel account says it was made of gold. But the ninety-foot-high statue could hardly have been made of pure gold. Continuing from the Babylonian text:

 

“After he had obtained what he desired, a work of utter deceit, had built/this/abomination, a work of unholiness—when the third year was about to begin he entrusted the ‘Camp’ to his oldest/son/, the firstborn, the troops everywhere in the country he ordered under his/command/. He let/everything/ go, entrusted the kingship to him and, himself, he started out for a long journey, the/military/forces of Akkad marching with him; he turned towards Tema /deep/in the west. … When he arrived there, he killed in battle the prince of Tema … and he, himself, took his residence in/Te/ma, the forces of Akkad /were also stationed/there.” (Pritchard, p. 313.)

 

The rest of the text becomes fragmentary, but we can discern that Nabonidus ordered the slaughter of many people in the northern Arabian town of Tema and that he enslaved large numbers of them. Column four on the tablet is in especially bad shape, but we can discern the words “The king is mad.”

 

This brings us to the account of “Nebuchadnezzar’s” madness in Daniel 4. The Babylonian accounts do not mention that Nebuchadnezzar became mad. But it is well known that Nabonidus did. Records kept by the Babylonian priests confirm Nabonidus’s temporary madness in the wilderness of Tema. The records show that Nabonidus “stayed in Tema” at least from the seventh through eleventh years of his reign, leaving “the crown prince, the officials and the army” in Babylonia. During this time, the New Year festival, over which only the king could preside, was omitted.

 

….

 

The Dead Sea scrolls found at Qumran in 1948 confirm that Nabonidus, not Nebuchadnezzar, was the mad king. A fragmentary document titled “The Prayer of Nabonidus” tells of a king NBNY (Hebrew uses no vowels) who, while at Tema, was diseased by the God of Israel. A Jewish adviser (no doubt Daniel) counsels him to honor God, reminding him, “Thou has been smitten with this noisesome fever … for seven years because thou hast been praying to gods of silver and stone, which gods are but stock and stone, mere clay.” (Theodore H. Gaster, The Dead Sea Scriptures, 3d ed., Garden City, N.Y.: Anchor Press/ Doubleday, 1976, p. 537.)

 

The fact that the gods of silver and gold were actually made of stock and stone might indicate gold or silver plating, which could identify the brick idol of Nabonidus with the gold idol mentioned in the book of Daniel.

 

….

 

How could such apparent errors have crept into the sacred record? ….

 

[End of quote]

 

My answer: Conventional neo-Babylonian history, and not the Book of Daniel, is at fault.

 

The great Assyrian ruler, Ashurbanipal, who so significantly influenced king Nabonidus, has certain features that also may remind one of Daniel’s “Nebuchednezzar” – so much so, in fact, that I had initially wondered about exploring an identification of the two.

I had then written:

 

Nabonidus is somewhat like an Assyrian king. He adopts Assyrian titulature and boasts of having the Assyrian kings as his “royal ancestors”. There is nothing particularly strange about his supposed long stay in Teima in Arabia. This was a typical campaign region adopted by the neo-Assyrian kings. There is nothing particularly remarkable about his desire to restore the Ehulhul temple of Sin in Harran. Ashurbanipal did that.

Nabonidus is said to have had two major goals, to restore that Sin temple and to establish the empire of Babylon along the lines of the neo-Assyrians. Once again, Ashurbanipal is particularly mentioned as being his inspiration.

Nabonidus was not singular in not taking the hand of Bel in Babylon for many years, due to what he calls the impiety of the Babylonians. Ashurbanipal (and now you will notice that he keeps turning up) could not shake the hand of Bel after his brother Shamash-shum-ukin had revolted against him, barring Babylon, Borsippa, etc. to him. He tells us this explicitly.

Nabonidus is not singular either in not expecting to become king. Ashurbanipal had felt the same.

…. They share many Babylonian building works and restorations, too.

…. Ashurbanipal of 41-43 years of reign (figures vary) … Nebuchednezzar II the Great of an established 43 years of reign.

….

The great Nebuchednezzar has left only 4 known depictions of himself, we are told. Ridiculous! ….

The last 35 years of Nebuchednezzar are hardly known, they say.

….

It is doubted whether Nebuchednezzar conquered Egypt as according to the Bible. … Ashurbanipal … certainly did conquer Egypt.

The many queries about whether an inscription belongs to Nebuchednezzar or Nabonidus now dissolves.

It was Nabonidus, not Nebuchednezzar, they say, who built the famous palace in Babylon.

Nabonidus’s well known madness (perhaps the Teima phase) is Nebuchednezzar’s madness.

Nabonidus calls Sin “the God of gods” (ilani sa ilani), the exact phrase used by Nebuchednezzar in Daniel 2:47 of Daniel’s God (“the God of gods”).

Looking for a fiery furnace? Well, Ashurbanipal has one. His brother dies in it.

“Saulmagina my rebellious brother, who made war with me, they threw into a burning fiery furnace, and destroyed his life” (Caiger, p. 176).

….

Oh, yes, and Belshazzar, they say, was Nabonidus’s son, not Nebuchednezzar’s son. Contrary to the Bible.

And Belshazzar was not a king, they also say.

Well he wasn’t a king while Nabonidus = Nebuchednezzar …. reigned.

But he was later. I’ll believe Daniel 5 (Writing on the Wall).

 

Ashurbanipal also apparently had a lions’ den.

For, according to Jonathan Grey, The Forbidden Secret (p. 102):

 

….

 

The biblical book of Daniel also records that the Hebrew captive Daniel was tossed into a den lions. (Daniel chapter 6)

That such ‘lion’s [sic] den’ punishment was in keeping with the times is now proven by the discovery of that same inscription of Ashurbanipal that we just mentioned. It continues thus:

 

The rest of the people who had rebelled they threw alive among bulls and lions, as Sennacherib my grandfather used to do. Lo, again following his footsteps, those men I threw into the midst of them.

 

On one occasion, as the famed excavator Marcel Dieulafoy was digging amid the ruins of Babylon, he fell into a pit that appeared like an like an ancient well. After being rescued by his companions, he proceeded with the work of identification. How astonished was he to find that the pit had been used as a cage for wild animals! And upon the curb was this inscription:

 

The Place of Execution, where men who angered the king died torn by wild animals.