Sea Peoples - Wikipedia. This famous scene from the north wall of Medinet Habu is often used to illustrate the Egyptian campaign against the Sea Peoples in what has come to be known as the Battle of the Delta. Whilst accompanying hieroglyphs do not name Egypt's enemies, describing them simply as being from . Greene, describing the battles of Ramesses III described on the Second Pylon at Medinet Habu, and based upon recent photographs of the temple by John Beasley Greene. Maspero built upon de Roug. A seventh source referring to more than one of the nine peoples is a list (Onomasticon) of 6. Date. Narrative. Source(s)Peoples named. Introduction: 1. The chronology of the kings of Israel and Judah timescale has been solved! The important point is this: Even though the numbers puzzled good. Connection to the seac. BCERamesses II narrative. Kadesh Inscriptions. Karkisha, Lukka, Sherdennonec. BCEMerneptah narrative. Great Karnak Inscription. Eqwesh, Lukka, Shekelesh, Sherden, Teresh. Eqwesh (of the countries of the sea). BCERamesses III narrative. Medinet Habu. Denyen, Peleset, Shekelesh, Sherden, Teresh, Tjekker, Weshesh. Teresh (of the sea), Sherden (of the sea). BCEList (no narrative)Onomasticon of Amenope. Prophecies of Barack Obama? Is Barack Obama in prophecy? Are there Bible prophecies that Barack Obama may fulfill? What about Barack Obama and the.
Denyen, Lukka, Peleset, Sherden, Tjekkernone. Other Egyptian sources refer to one of the individual groups without reference to any of the other groups: the Amarna letters (EA 1. Denyen, EA 3. 8 to the Lukka, and EA 8. EA 1. 22 and EA 1. Sherden), Padiiset's Statue refers to the Peleset, the Cairo Column. The years of this long- lived pharaoh's reign are not known exactly, but they must have comprised nearly all of the first half of the 1. BCE. The event is recorded on Tanis Stele II. Another stele usually cited in conjunction with this one is the . It is plausible to assume that the Tanis and Aswan Stelae refer to the same event, in which case they reinforce each other. The imminent collision of the Egyptian and Hittite empires became obvious to both, and they both prepared campaigns against the strategic midpoint of Kadesh for the next year. Ramesses divided his Egyptian forces, which were then ambushed piecemeal by the Hittite army and nearly defeated. However, some Egyptian forces made it through to Kadesh, and the arrival of the last of the Egyptians provided enough military cover to allow the pharaoh to escape and his army to withdraw in defeat; leaving Kadesh in Hittite hands. Ten copies survive today on the temples at Abydos, Karnak, Luxor and Abu Simbel, with reliefs depicting the battle. There is no evidence of any collaboration with the Hittites or malicious intent on their part, and if Ramesses considered it, he never left any record of that consideration. Amongst them are some of the sea peoples spoken of in the Egyptian inscriptions previously mentioned, and many of the peoples who would later take part in the great migrations of the 1. BCE (see Appendix A to the Battle of Kadesh). The reference to . Depredations of this confederacy had been so severe that the region was . The most detailed source describing the battle is the Great Karnak Inscription, and two shorter versions of the same narrative are found in the . Exactly which peoples were consistently in the Nine Bows is not clear, but present at the battle were the Libyans, some neighboring Meshwesh, and possibly a separate revolt in the following year involving peoples from the eastern Mediterranean, including the Kheta (or Hittites), or Syrians, and (in the Israel Stele) for the first time in history, the Israelites. In addition to them, the first lines of the Karnak inscription include some sea peoples. He has brought his wife and his children – leaders of the camp, and he has reached the western boundary in the fields of Perire'. Later, he dreamed he saw Ptah handing him a sword and saying, . Merneptah states that he defeated the invasion, killing 6,0. To be sure of the numbers, among other things, he took the penises of all uncircumcised enemy dead and the hands of all the circumcised, from which history learns that the Ekwesh were circumcised, a fact causing some to doubt they were Greek. Behind the king (out of scene) is a chariot, above which the text describes a battle in Year 8 as follows. They penetrated the channels of the Nile mouths. Their nostrils have ceased (to function, so that) their desire is < to> breathe the breath. His majesty is gone forth like a whirlwind against them, fighting on the battle field like a runner. The dread of him and the terror of him have entered in their bodies; (they are) capsized and overwhelmed in their places. Their hearts are taken away; their soul is flown away. Their weapons are scattered in the sea. His arrow pierces him whom he has wished among them, while the fugitive is become one fallen into the water. His majesty is like an en- raged lion, attacking his assailant with his pawns; plundering on his right hand and powerful on his left hand, like Set. It is Amon- Re who has overthrown for him the lands and has crushed for him every land un- der his feet; King of Upper and Lower Egypt, Lord of the Two Lands: Usermare- Meriamon. The text before the King includes the following: Thou puttest great terror of me in the hearts of their chiefs; the fear and dread of me before them; that I may carry off their warriors (phrr), bound in my grasp, to lead them to thy ka, O my august father, - - - - - . Thy strength it was which was before me, overthrowing their seed, - thy might, O lord of gods. No land could stand before their arms: from Hatti, Qode, Carchemish, Arzawa and Alashiya on, being cut off . A camp was set up in Amurru. They desolated its people, and its land was like that which has never come into being. They were coming forward toward Egypt, while the flame was prepared before them. Their confederation was the Peleset, Tjeker, Shekelesh, Denyen and Weshesh, lands united. They laid their hands upon the land as far as the circuit of the earth, their hearts confident and trusting: . This was recorded in two long inscriptions from his Medinet Habu mortuary temple, which are physically separate and somewhat different from one another. The fact that several civilizations collapsed around 1. BCE, has led to the suggestion that the Sea Peoples may have been involved in the end of the Hittite, Mycenaean and Mitanni kingdoms. The American Hittitologist. Gary Beckman writes, on page 2. Akkadica 1. 20 (2. This text narrates a contemporary great movement of peoples in the eastern Mediterranean, as a result of which . No land could stand before their arms, from Hatti, Kode, Carchemish, Arzawa, Alashiya on being cut off. As the Hittitologist Trevor Bryce observes. During Year 8 some Hittites were operating with the Sea Peoples. Only the Peleset and Tjeker are mentioned, but the list is lost in a lacuna. The attack was two- pronged, one by sea and one by land; that is, the Sea Peoples divided their forces. Ramsesses was waiting in the Nile mouths and trapped the enemy fleet there. The land forces were defeated separately. The Sea Peoples did not learn any lessons from this defeat, as they repeated their mistake in Year 8 with a similar result. The campaign is recorded more extensively on the inner northwest panel of the first court. It is possible, but not generally believed, that the dates are only those of the inscriptions and both refer to the same campaign. In Ramesses' Year 8, the Nine Bows appear again as a . This time, they are revealed unquestionably as Sea Peoples: the Peleset, Tjeker, Shekelesh, Denyen and Weshesh, which are classified as . They camped in Amor and sent a fleet to the Nile. The pharaoh was once more waiting for them. He had built a fleet especially for the occasion, hid it in the Nile mouths and posted coast watchers. The enemy fleet was ambushed there, their ships overturned, and the men dragged up on shore and executed ad hoc. The land army was also routed within Egyptian controlled territory. Additional information is given in the relief on the outer side of the east wall. This land battle occurred in the vicinity of Djahy against . When it was over, several chiefs were captive: of Hatti, Amor and Shasu among the . It mentions the Tjeker, Peleset, Denyen, Weshesh and Shekelesh. Papyrus Harris I of the period, found behind the temple, suggests a wider campaign against the Sea Peoples but does not mention the date. In it, the persona of Ramses III says, . He also captured some Sherden and Weshesh . Dated to about 1. BCE, at the end of the 2. After six place names, four of which were in Philistia, the scribe lists the Sherden (Line 2. Tjeker (Line 2. 69) and the Peleset (Line 2. The fact that the Biblical maritime Tribe of Dan was initially located between the Philistines and the Tjekker, has prompted some to suggest that they may originally have been Denyen. Sherden seem to have been settled around Megiddo and in the Jordan Valley, and Weshwesh (Biblical Asher) may have been settled further north. The letters at one point refer to a Sherden man as an apparent renegade mercenary. The Lukka are being accused. Despite Ramesses III's pessimism, Carchemish also survived the Sea Peoples' onslaught. King Kuzi- Teshub I, who was the son of Talmi- Teshub—a direct contemporary of the last ruling Hittite king, Suppiluliuma II—is attested in power there. BCE to 9. 90 BCE. Byblos obelisk. The inscription mentions kwkwn son of rwqq- (or kukun son of luqq), transliterated as Kukunnis, son of Lukka, . The letters are therefore dated to the early 1. The last king of Ugarit was Ammurapi (c. BCE), who, throughout this correspondence, is quite a young man. The earliest is letter RS 3. He says that he ordered the king of Ugarit to send him Ibnadushu for questioning, but the king was too immature to respond. He therefore wants the prefect to send the man, whom he promises to return. What this language implies about the relationship of the Hittite empire to Ugarit is a matter for interpretation. Ibnadushu had been kidnapped by and had resided among a people of Shikala, probably the Shekelesh, . Evidently, Ammurapi had informed Eshuwara, that an enemy fleet of 2. Eshuwara wrote back and inquired about the location of Ammurapi's own forces. Kings and Prophets 3. PART 2 . He interpreted the Babylonian crisis to Jewish refugees in exile. This sketch, based on a drawing by William Blake, depicts a benumbed Ezekiel who was instructed by Yhwh not to mourn the death of his wife (see Ezekiel 2. Source: Drawing by Daniel Hornschemeier Bandstra based on William Blake's The Death of Ezekiel's Wife, c. Philadelphia: Philadelphia Museum of Art), catalog no 1. INTRODUCTIONThe Babylonian period, technically referred to by historians as the neo- Babylonian period, extended from around 6. BCE (see Table 1. The Babylonians of this period are also referred to as Chaldeans. Nabopolassar spread Babylonian influence westward, eventually displacing Assyrian power. Babylonian power continued to grow until 6. Nebuchadrezzar decisively established Babylonian PART 2 . In 5. 87 the Babylonians destroyed Judah and Jerusalem. In 5. 39 Cyrus of Persia conquered Babylon and incorporated its territory into his empire. The prophets of the Babylonian period deal with the international crisis. The major issues surfacing in these books are the guilt of Judah, which was the reason God was punishing them, and the role of foreign powers in working out that punishment. There is about a fifty- year gap between the prophets of the Assyrian period, Isaiah of Jerusalem being the last, and the cluster of prophecy in the Babylonian period. Prophets of this period include Ezekiel, Jeremiah, Zephaniah, Nahum, and Habakkuk (see Figure 1. Second Kings 2. 1–2. A Summary. The remaining chapters of 2 Kings provide only a very sketchy account of this critical period in biblical history. One chapter is devoted to the reigns of Manassesh and Amon; two chapters to Josiah, focusing on finding the book of the law and his reforms; and two chapters on the last four kings of Judah and the destruction of Jerusalem. Josiah’s Reform. King Manasseh’s son Amon reigned in Judah only two years and was then assassinated by opponents within his own court circle. The Judean royal administration was in serious disarray. Amon was followed by Josiah. Second only to David, Josiah, who reigned from 6. BCE, was judged a very good king. By his time, the Assyrian empire had declined drastically, and the neo- Babylonian empire had not yet ascended. This provided Josiah with the opportunity to reextend the Davidic kingdom northward. PART 2 . In 6. 22, the eighteenth year of his reign, Josiah authorized the temple restored to Yahwistic purposes after its disgraceful neglect under Manasseh and Amon. This was not just a return to traditional religion, with its associations of all- Israel tribal unity; it was also a sign of political self- determination. During the process of temple renovation, Hilkiah the high priest (see Figure 1. Torah.” Hilkiah gave it to Josiah’s secretary, Shaphan, who in turn read it to the king. The king was extremely distraught when he heard words that seemed to portend doom for the nation because of their departure from the Mosaic covenant. The prophet Huldah interpreted the book to Josiah and the court. She comforted him with the prophecy that he himself would not see the demise of the nation because he had responded appropriately and had repented. Josiah was inspired to make further reforms throughout Judah and the territory to the north that Judah controlled. The various religious shrines to Baal, Asherah, astral deities, and numerous other affronts to Yhwh were all torn down. He decreed that from then on worship could take place only in Jerusalem. Furthermore, PART 2 ? Deuteronomy is so closely associated with the reforms of Josiah that most authorities today grant that at least the core of the book received its final shape out of that historical context (see RTOT Chapter 5). PART 2 . Slain near Megiddo by Pharaoh Neco in 6. Davidic king seems to have fed an accumulating mythology about that place Megiddo. Mount Megiddo is har megiddo in Hebrew, from which the term Armageddon is derived. In apocalyptic thought, Armageddon will be the site of the last great battle between the forces of good and evil. But fortunes will be reversed FIGURE 1. Hilkiah Seal. This stamp seal identified Hilkiah, the high priest of Jerusalem, as the owner of the document to which it was attached. This is undoubtedly the same Hilkiah who found the book of the law and brought it to the attention of Josiah, which initiated a Yahwistic reform of Israel’s religion (see 2 Kings 2. The stamp is on a ring, and when pressed into a clay lump on a document, it would seal its authenticity. This seal reads, “Belonging to Hanan, son of Hilqiyahu the priest.” Source: Drawing by Daniel Hornschemeier Bandstra based on a photograph in J. Jehoahaz, Josiah’s successor, was on the throne only three months before the Egyptians removed him. The combined forces of Egypt and Assyria that met the Babylonian army at Carchemish in 6. Essentially from then on, Judah became a vassal state to Babylonia; for a reconstruction of the complex politics of this dispersion and the international political vise that squeezed Judah to death, see Malamat (1. Jehoiakim (6. 09–5. Jehoahaz on the throne. But what political course should he take? Internal Judean political discussion debated the wisest course of action. Some advisers were Davidic loyalists who were completely invested in Zion–David theology. They believed in the inviolability of Jerusalem and the eternity of the Davidic throne. The survival of Judah and the Davidic house during the Assyrian crisis seemed to support their faith, especially Hezekiah’s survival after Sennacherib’s invasion and siege of Jerusalem. But other voices argued that the ethical demands of the Mosaic covenant trumped the Davidic covenant and that Judah’s history of covenant breaking demanded the punishment of God. The worst was yet to come, they said. The prophet Jeremiah was of the latter opinion and continually argued that the king should not expect Yhwh to intervene and make Babylon magically go away. Jehoiakim staked his political future and that of Judah on the power of the Davidic covenant. He decided that Judah should assert its independence from Babylon, so he withheld tribute from Nebuchadrezzar (6. Babylonian empire builder. As a result, Nebuchadrezzar laid siege to Jerusalem, which was no match for such an attack. Jehoiakim was assassinated sometime during the onslaught, and Jehoiachin replaced him. Hapless Jehoiachin was on the throne only three months, and then the city fell. Inevitably, he was held responsible and was carted off in the first deportation of Judeans to Babylon along with other Jerusalemite notables and officials. The temple treasury was taken as well. The Babylonian overlords installed Zedekiah (5. Jerusalem on the understanding that he would be loyal to them. But soon he too became emboldened by the Davidic promises and looked to reassert Judean independence. Both Jeremiah in Jerusalem and the prophet Ezekiel, who was taken to Babylon in the first deportation, argued that this would not be the best course of action. Jeremiah acted out the domination of Babylon by wearing an ox yoke on his shoulders. Ezekiel tied himself to the ground to signify a long captivity. But both of these prophets were ignored. Eventually, Zedekiah rebelled and this compelled Nebuchadrezzar to return to Jerusalem to reimpose Judean vassalage. Jerusalem was besieged for eighteen months, and many people perished when the city fell. Those who survived were removed to Babylon in the second deportation. Thus, the exile of Judeans into Babylon continued, resulting in a term of captivity that would last until 5. Cyrus of Persia decreed their release. At this time of moral and religious crisis, Yhwh’s prophets continued to speak. Some just tried to understand PART 2 . For example, the prophet Habakkuk wrestled with the moral enigma of how a righteous God could use a wicked people, the Babylonians, to attack his chosen people. Jeremiah latched onto the old traditions and reshaped them into a new covenant, affirming that Yhwh would rebuild a relationship with his people. Especially traumatic was the total destruction of the temple. The focus and core of Judah’s religious devotion, the first temple of Solomon, now lay in ruins. This temple had symbolized the presence of Yhwh in their midst. Now their deity too was gone, no longer able to dwell among them. The book of Lamentations (see RTOT Chapter 1. Jerusalem and the temple. But in an effort to inspire hope, Ezekiel envisions a time when the temple would be rebuilt and Jerusalem would once again be the dwelling place of Yhwh (see RTOT Chapter 1. Gedaliah was appointed governor of what became the province of Judea. But Jerusalem was in such a shambles that he administered the province from Mizpah north of Jerusalem (see Zorn, 1. A sorry state, or province, it was. Only the least capable elements of the population were left in Judah. All those who had not been killed in the final conflagration of Jerusalem—the priesthood, members of the royal court, tradesmen, and craftsmen—had been taken to Babylon where they began a new life. The book of Kings ends on a note of guarded optimism. Jehoiachin, Judah’s Davidic king in exile, was freed from prison around 5. He was treated with respect by Evil- Merodach, king of Babylon, known in Babylonian records as Amel- marduk (5. Babylonian historical tablets attest his presence (see ANET, 3. Yaukin (Jehoiachin) king of Iahudu (Judah). For the faith of God’s people, the most important point was that the Davidic line of Judah had not disappeared. There was still hope for the future of the state. Thus, the Deuteronomistic History ends negatively and positively. Judah had been destroyed, but Yhwh’s community and its Davidic leader survived, suggesting it might one day rediscover its former greatness through the Davidic messianic line. Reading Guide. The following passages manifest key components of history and prophecy in the Babylonian period.
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