By and large, Christendom's churches have distanced themselves from God's name. For example, the revised standard version of the Bible states in its preface: "The use of any proper name for the one and only God . . . is entirely inappropriate for the universal faith of the Christian Church."
Jehovah's Witnesses, on the other hand, are proud to bear God's name and to glorify it. Psalm 86:12, Isaiah 43:10. Furthermore, we count it a privilege to understand the meaning of that name and the universal issue involving its sanctification. Matt 6:9, That, though, is a privilege that we must never take for granted. Accordingly, let us consider 3 important questions:
1) What does it mean to know God's name?
2) How has Jehovah lived up to his great name, thus adding to its glory? and
3) How can we walk in Jehovah's name?
So, 1) What does it mean to know God's name? - To know God's name involves much more than merely being acquainted with the word "Jehovah." it includes knowing Jehovah's reputation, as well as his qualities, purpose, and activities as revealed in the Bible, such as his dealings with his servants. Of course, Jehovah grants this insight progressively, according to the outworking of his purpose. (Prov 4:18) Jehovah revealed his name to the first human pair; thus, Eve used it after giving birth to Cain. (Gen 4:1) The faithful patriarchs Noah, Abraham, Isaac and Jacob knew and used God's name. Moreover, their appreciation for it grew as Jehovah blessed them, cared for them, and revealed aspects of his purpose to them. Moses was granted special insight into God's name.
Ex 3:10-15 says: 10 And now come and let me send you to Phar′aoh, and you bring my people the sons of Israel out of Egypt.” 11 However, Moses said to the [true] God: “Who am I that I should go to Phar′aoh and that I have to bring the sons of Israel out of Egypt?” 12 To this he said: “Because I shall prove to be with you, and this is the sign for you that it is I who have sent you: After you have brought the people out of Egypt, YOU people will serve the [true] God on this mountain.” 13 Nevertheless, Moses said to the [true] God: “Suppose I am now come to the sons of Israel and I do say to them, ‘The God of YOUR forefathers has sent me to YOU,’ and they do say to me, ‘What is his name?’ What shall I say to them?” 14 At this God said to Moses: “I SHALL PROVE TO BE WHAT I SHALL PROVE TO BE.” And he added: “This is what you are to say to the sons of Israel, ‘I SHALL PROVE TO BE has sent me to YOU.’” 15 Then God said once more to Moses: “This is what you are to say to the sons of Israel, ‘Jehovah the God of YOUR forefathers, the God of Abraham, the God of Isaac and the God of Jacob, has sent me to YOU.’ This is my name to time indefinite, and this is the memorial of me to generation after generation.
When Moses was 80 years old, God gave him a weighty command: “You bring my people the sons of Israel out of Egypt.” Moses responded respectfully with a question, one of profound significance. In effect, Moses asked: ‘What is your name?’ Considering that God’s name was long known, what was the point of Moses’ question? Evidently, he wanted to know more about the person represented by the name—facts that would convince God’s people that He really would deliver them. Moses’ concern was warranted, for the Israelites had been slaves for some time. They would likely wonder whether the God of their forefathers could deliver them. Indeed, some Israelites had even taken up the worship of Egyptian gods!—Ezek. 20:7, 8.
How did Jehovah reply to Moses’ question? In part, he said: “This is what you are to say to the sons of Israel, ‘I SHALL PROVE TO BE has sent me to you.’” * Then he added: “Jehovah the God of your forefathers . . . has sent me to you.” God revealed that he will become whatever he chooses to become so as to accomplish his purpose, that he will always prove true to his word. Hence, in verse 15 we read that Jehovah himself said: “This is my name to time indefinite, and this is the memorial of me to generation after generation.” How that revelation must have strengthened Moses’ faith and filled him with awe!
2) How has Jehovah lived up to his great name, thus adding to its glory?
Shortly after commissioning Moses, Jehovah fully lived up to his name by ‘proving to be’ Israel’s Deliverer. He humiliated Egypt with ten devastating plagues, at the same time exposing the Egyptian gods—including Pharaoh—as impotent. (Ex. 12:12) Then Jehovah opened up the Red Sea, led Israel through it, and drowned Pharaoh and his military force. (Ps. 136:13-15) In the “great and fear-inspiring wilderness,” Jehovah proved to be a Preserver of life as he provided food and water for his people, perhaps numbering from two to three million or more! He even caused their garments and their sandals not to wear out. (Deut. 1:19; 29:5) Yes, nothing can stop Jehovah from proving true to his incomparable name. He later stated to Isaiah: “I—I am Jehovah, and besides me there is no savior.”—Isa. 43:11.
Moses’ successor, Joshua, also witnessed Jehovah’s fear-inspiring deeds in Egypt and in the wilderness. Hence, near the end of his life, Joshua could with heartfelt conviction say to his fellow Israelites: “You well know with all your hearts and with all your souls that not one word out of all the good words that Jehovah your God has spoken to you has failed. They have all come true for you. Not one word of them has failed.” (Josh. 23:14) Yes, in no uncertain terms, Jehovah fulfilled his word—he ‘proved to be.’
Likewise today, Jehovah is ‘proving to be.’ By means of his Son, he foretold that during the last days, the Kingdom message would be preached “in all the inhabited earth.” (Matt. 24:14) Who else but God Almighty could foretell such a work, see that it is done, and use many “unlettered and ordinary” people to accomplish it? (Acts 4:13) Hence, when we share in this work, we actually share in the fulfillment of Bible prophecy. We honor our Father and show that we really mean it when we pray: “Let your name be sanctified. Let your kingdom come. Let your will take place, as in heaven, also upon earth.”—Matt. 6:9, 10.
HIS NAME IS GREAT
Shortly after Israel’s Exodus, Jehovah became something new to his people. By means of the Law covenant, he became their “husbandly owner,” willingly taking on all the responsibilities associated therewith. (Jer. 3:14) The Israelites, in turn, became his figurative wife, his name people. (Isa. 54:5, 6) As they willingly submitted to him and kept his commandments, he would prove to be the perfect ‘Husband.’ He would bless them, keep them, and assign peace to them. (Num. 6:22-27) Jehovah’s great name would thus be glorified among the nations. (Read Deuteronomy 4:5-8; Psalm 86:7-10.) Indeed, throughout Israel’s history, many foreigners were drawn to true worship. They, in effect, said what the Moabitess Ruth said to Naomi: “Your people will be my people, and your God my God.”—Ruth 1:16.
For some 1,500 years, Jehovah’s dealings with Israel revealed many new facets of his personality. Despite the nation’s waywardness, over and over Jehovah proved to be “a God merciful” and “slow to anger.” He was a God of extraordinary patience and long-suffering. (Ex. 34:5-7) Jehovah’s patience, nevertheless, did have a limit, and that limit was reached when the Jewish nation rejected and killed his Son. (Matt. 23:37, 38) The fleshly descendants of Israel ceased to be God’s name people. In the main, they became spiritually dead, like a withered tree. (Luke 23:31) How did this affect their attitude toward the divine name?
History indicates that, in time, the Jews developed a superstitious attitude toward God’s name, viewing it as something that they should not pronounce. (Ex. 20:7) God’s name gradually became disassociated from Judaism. It no doubt hurt Jehovah to see his name treated so disrespectfully. (Ps. 78:40, 41) However, God, “whose name is Jealous,” clearly would not forever attach it to a people who had disowned him and whom he had disowned. (Ex. 34:14) This fact should impress upon us the importance of treating our Creator’s name with great respect.
A NEW PEOPLE CALLED BY GOD’S NAME
Through Jeremiah, Jehovah revealed his purpose to establish “a new covenant” with a new nation, spiritual Israel. All its members, “from the least one of them even to the greatest one of them,” Jeremiah foretold, would “know Jehovah.” (Jer. 31:31, 33, 34) That prophecy began to be fulfilled at Pentecost 33 C.E. when God established the new covenant. The new nation, “the Israel of God,” which included Jews and non-Jews, became “a people for [God’s] name,” or “people who are called by my name,” said Jehovah.—Gal. 6:16; read Acts 15:14-17; Matt. 21:43.
As “people who are called by [God’s] name,” the members of that spiritual nation used the divine name, certainly doing so when quoting from the Hebrew Scriptures. * Thus, when the apostle Peter addressed an international audience of Jews and proselytes at Pentecost 33 C.E., he used God’s name a number of times. (Acts 2:14, 20, 21, 25, 34) The early Christians honored Jehovah, so he, in turn, blessed their efforts in the preaching work. Likewise today, Jehovah blesses our ministry when we proudly proclaim his name and show it to interested ones, in their own Bibles if possible. We thus introduce them to the true God. What a privilege—for them and for us! That introduction may in some cases be the beginning of a wonderful relationship with Jehovah that will grow ever stronger and last forever.
Apostasy later began to infect the early Christian congregation, especially after the death of the apostles. (2 Thess. 2:3-7) False teachers even adopted the Jewish tradition of not using God’s name. But would Jehovah allow his memorial name to be erased? Never! Granted, its exact pronunciation cannot now be determined, but the name has endured. Over time, it has appeared in various translations of the Bible, as well as in the writings of Bible scholars. For example, in 1757, Charles Peters wrote that “Jehovah,” in contrast with God’s many titles, “seems to be the most expressive of his essence.” In a 1797 book on the worship of God, Hopton Haynes began chapter 7: “JEHOVAH the proper name of GOD among the Jews; whom alone they worshipped; as also did Christ and his Apostles.” Henry Grew (1781-1862) not only used God’s name but also recognized that it had been reproached and must be sanctified. Likewise, George Storrs (1796-1879), a close associate of Charles T. Russell, used God’s name, as did Russell himself.
The year 1931 was particularly noteworthy, for in that year the International Bible Students, as God’s people were then called, adopted the Scriptural name Jehovah’s Witnesses. (Isa. 43:10-12) They thus announced to the world that they were proud to be servants of the only true God, to be “a people for his name,” praising that name. (Acts 15:14) These developments call to mind Jehovah’s words found at Malachi 1:11: “From the sun’s rising even to its setting my name will be great among the nations.”
3) How can we walk in Jehovah's name?
The prophet Micah wrote: “All the peoples, for their part, will walk each one in the name of its god; but we, for our part, shall walk in the name of Jehovah our God to time indefinite, even forever.” (Mic. 4:5) That Jehovah allowed the Bible Students to adopt his name was more than just a great honor. It was also a reassuring indication of his approval. (Read Malachi 3:16-18.) What, though, about you personally? Are you making every effort to “walk in the name of Jehovah”? Do you appreciate what that involves?
Walking in God’s name involves at least three things. First, we must proclaim that name to others, recognizing that only those who ‘call on the name of Jehovah will be saved.’ (Rom. 10:13) Second, we need to reflect Jehovah’s qualities, especially his love. And third, we walk in God’s name when we joyfully submit to his righteous standards, lest we bring reproach on our Father’s holy name. (1 John 4:8; 5:3) Are you determined to “walk in the name of Jehovah our God to time indefinite”?
Soon all who ignore or defy Jehovah will be forced to recognize him. (Ezek. 38:23) That includes individuals who are like Pharaoh, who said: “Who is Jehovah, so that I should obey his voice?” How quickly he found out! (Ex. 5:1, 2; 9:16; 12:29) We, though, have willingly come to know Jehovah. We are proud to bear his name and to be his obedient name people. Hence, we look to the future with confidence in the promise recorded at Psalm 9:10: “Those knowing your name will trust in you, for you will certainly not leave those looking for you, O Jehovah.”
Sunday, June 2, 2013
Sunday, April 7, 2013
YHWH used as early as the 14th century B.C.E.
HOW early in history does the divine name, Jehovah, or Yahweh, appear in sources outside the Bible? Some scholars confidently answer: As early as the 14th century B.C.E. Why do they say that?
By about the year 1370 B.C.E., the Egyptians had conquered many lands. The Egyptian ruler of the time, Pharaoh Amenhotep (Amenophis) III, built a magnificent temple at Soleb, in Nubia, now known as Sudan. When archaeologists discovered that temple, they found an Egyptian hieroglyphic that appears to show the Hebrew Tetragrammaton—YHWH, or Jehovah. That engraving is older by 500 years than the famous Moabite Stone—previously the oldest known occurrence of God’s name. Why does the name of the God of the Bible seem to be engraved in an Egyptian temple?
Hieroglyphics decorating the bases of columns in one of its halls list the names of territories that Amenhotep claimed to have subjugated. Each territory is represented by a prisoner, his hands tied behind his back and bearing a shield upon which the name of his land or people is inscribed. The lands of a number of the so-called Shasu, or Shosou, people figure among those hieroglyphics. Shasu was the generic name that the Egyptians gave to the Bedouin, despised tribes who lived beyond the eastern border of Egypt. The lands of the Shasu covered southern Palestine, southern Transjordan, and Sinai. Some researchers say p. 22that the lands described as belonging to the Shasu extended as far north as Lebanon and Syria. The list of subjugated lands displayed at Soleb includes one that has variously been read “Yahwe in the Shosou land,” “The Shasu land of Jahu,” or “Land of the Shasu-yhw.” Egyptologist Jean Leclant says that the name that appears inscribed in the shield at Soleb “corresponds to the ‘tetragram’ of the god of the Bible, YHWH.” Some scholars question whether this hieroglyph implies that the Shasu “were followers of the god Yahweh.” They believe that the otherwise unknown name of this land might bear only a coincidental, but curious, similarity to the name of the God of Israel.
Unlike the names of other gods that appear in ancient inscriptions, the name of the God of the Bible, Jehovah, is still widely used and revered. For example, in over 230 lands, more than seven million of Jehovah’s Witnesses devote their lives to helping others not only learn that name but also draw close to the God who bears the unique name Jehovah.—Psalm 83:18; James 4:8.
Moabite Stone & the Lachish Letters
Non-Biblical sources point to everyday use of the divine name in ancient times was The Moabite Stone which was one of the earliest discoveries of importance in the area East of the Jordan. Found in 1868 by the German missionary F. A. Klein and later became known as The Moabite Stone at Dhiban, North of the Arnon Valley, it presents Moabite King Mesha’s version of his revolt against Israel. (Compare 2 Ki 1:1; 3:4, 5.) In part the inscription says: “I (am) Mesha, son of Chemosh-[. . .], king of Moab, the Dibonite . . . As for Omri, king of Israel, he humbled Moab many years (lit., days), for Chemosh [the god of Moab] was angry at his land. And his son followed him and he also said, ‘I will humble Moab.’ In my time he spoke (thus), but I have triumphed over him and over his house, while Israel hath perished for ever! . . . And Chemosh said to me, ‘Go, take Nebo from Israel!’ So I went by night and fought against it from the break of dawn until noon, taking it and slaying all . . . And I took from there the [vessels] of YHWH (Yahweh, later known in English as Jehovah) dragging them before Chemosh.” (Ancient Near Eastern Texts, edited by J. B. Pritchard, 1974, p. 320) Thus the stone not only mentions the name of King Omri of Israel but also, in the 18th line, contains God’s name in the form of the Tetragrammaton.
The Moabite Stone also mentions numerous places referred to in the Bible: Ataroth and Nebo (Nu 32:34, 38); the Arnon, Aroer, Medeba, and Dibon (Jos 13:9); Bamoth-baal, Beth-baal-meon, Jahaz, and Kiriathaim (Jos 13:17-19); Bezer (Jos 20:8); Horonaim (Isa 15:5); Beth-diblathaim and Kerioth. (Jer 48:22, 24) It thus supports the historicity of all these places. Most of the pieces were recovered. The stone is now preserved in the Louvre, Paris, with a copy in the British Museum, London.
The Lachish Letters. The famous fortress city of Lachish is mentioned more than 20 times in the Bible. It was located 27 miles [44 km] west-southwest of Jerusalem. The ruins have been extensively excavated. In 1935, in a guardroom of the double gatehouse, there were found 18 ostraca, or pieces of pottery inscribed with writing (3 more were found in 1938). These turned out to be a number of letters written in ancient Hebrew characters. This collection of 21 is now known as the Lachish Letters. Lachish was one of the last strongholds of Judah to hold out against Nebuchadnezzar, being reduced to a pile of charred ruins during the period of 609-607 B.C.E. The letters reflect the urgency of the times. They appear to be letters written from remaining outposts of Judean troops to Yaosh, a military commander at Lachish. One of these (letter number IV) reads in part: “May YHWH [Tetragrammaton, for “Jehovah”] let my lord hear even now tidings of good. . . . we are watching for the fire signals of Lachish, according to all the signs which p. 335 my lord gives, because we do not see Azekah.” This is a striking confirmation of Jeremiah 34:7, which mentions Lachish and Azekah as the last two fortified cities left remaining. This letter apparently indicates that Azekah had now fallen. The divine name, in the form of the Tetragrammaton, appears frequently in the letters, showing that the name Jehovah enjoyed everyday usage among the Jews at that time.
Another letter number III commences as follows: “May YHWH [that is, Jehovah] cause my lord to hear tidings of peace! . . . And it has been reported to your servant saying, ‘The commander of the army, Coniah son of Elnathan, has come down in order to go into Egypt and to Hodaviah son of Ahijah and his men he has sent to obtain [supplies] from him.’” This letter appears to confirm that Judah went down to Egypt for assistance, in violation of Jehovah’s command and to her own destruction. (Isa. 31:1; Jer. 46:25, 26) The names Elnathan and Hoshaiah, appearing in the complete text of this letter, are also found at Jeremiah 36:12 and Jeremiah 42:1. Three other names mentioned in the letters are also found in the Bible book of Jeremiah. They are Gemariah, Neriah, and Jaazaniah.—Jer. 32:12; 35:3; 36:10.*
The Nabonidus Chronicle. In the latter half of the 19th century, excavations near Baghdad produced many finds of clay tablets and cylinders that threw much light on the history of ancient Babylon. One of these was the very valuable document known as the Nabonidus Chronicle, which is now in the British Museum. King Nabonidus of Babylon was the father of his coregent, Belshazzar. He outlived his son, who was killed on the night that troops of Cyrus the Persian took Babylon, October 5, 539 B.C.E. (Dan. 5:30, 31) The Nabonidus Chronicle, a remarkably well-dated record of the fall of Babylon, helps to establish on what day this event occurred. Following is a translation of a small part of the Nabonidus Chronicle: “In the month of Tashritu [Tishri (September-October)], when Cyrus attacked the army of Akkad in Opis on the Tigris . . . the 14th day, Sippar was seized without battle. Nabonidus fled. The 16th day [October 11, 539 B.C.E., Julian, or October 5, Gregorian] Gobryas (Ugbaru), the governor of Gutium and the army of Cyrus entered Babylon without battle. Afterwards Nabonidus was arrested in Babylon when he returned (there). . . . In the month of Arahshamnu [Marchesvan (October-November)], the 3rd day [October 28, Julian], Cyrus entered Babylon, green twigs were spread in front of him—the state of ‘Peace’ (sulmu) was imposed upon the city. Cyrus sent greetings to all Babylon. Gobryas, his governor, installed (sub-)governors in Babylon.”*
It may be noted that Darius the Mede is not mentioned in this chronicle, and thus far, no mention has been found of this Darius in any non-Biblical inscription, nor is he mentioned in any secular historical document prior to the time of Josephus (Jewish historian of the first century C.E.). Some have therefore suggested that he might be the Gobryas mentioned in the above account. While the information available concerning Gobryas seems to parallel that regarding Darius, such identification cannot be considered conclusive.* In any event, secular history definitely establishes that Cyrus was a key figure in the conquest of Babylon and that he thereafter ruled there as king. There are picture images of these letters online, but nothing that I found yet are worthy of posting, but here's what I found for now:
The Cyrus Cylinder. Some time after he began ruling as king of the Persian World Power, Cyrus’ capture of Babylon in 539 B.C.E. was recorded on a clay cylinder. This outstanding document is also preserved in the British Museum. A part of the translated text follows: “I am Cyrus, king of the world, great king, legitimate king, king of Babylon, king of Sumer and Akkad, king of the four rims (of the earth), . . . I returned to [certain previously named] sacred cities on the other side of the Tigris, the sanctuaries of which have been ruins for a long time, the images which (used) to live therein and established for them permanent p. 336sanctuaries. I (also) gathered all their (former) inhabitants and returned (to them) their habitations.”*
The Cyrus Cylinder thus makes known the king’s policy of restoring captive peoples to their former places. In harmony with this, Cyrus issued his decree for the Jews to return to Jerusalem and rebuild the house of Jehovah there. Interestingly, 200 years previously, Jehovah had prophetically named Cyrus as the one who would take Babylon and bring about the restoration of Jehovah’s people.—Isa. 44:28; 45:1; 2 Chron. 36:23.
The Moabite Stone also mentions numerous places referred to in the Bible: Ataroth and Nebo (Nu 32:34, 38); the Arnon, Aroer, Medeba, and Dibon (Jos 13:9); Bamoth-baal, Beth-baal-meon, Jahaz, and Kiriathaim (Jos 13:17-19); Bezer (Jos 20:8); Horonaim (Isa 15:5); Beth-diblathaim and Kerioth. (Jer 48:22, 24) It thus supports the historicity of all these places. Most of the pieces were recovered. The stone is now preserved in the Louvre, Paris, with a copy in the British Museum, London.
The Lachish Letters. The famous fortress city of Lachish is mentioned more than 20 times in the Bible. It was located 27 miles [44 km] west-southwest of Jerusalem. The ruins have been extensively excavated. In 1935, in a guardroom of the double gatehouse, there were found 18 ostraca, or pieces of pottery inscribed with writing (3 more were found in 1938). These turned out to be a number of letters written in ancient Hebrew characters. This collection of 21 is now known as the Lachish Letters. Lachish was one of the last strongholds of Judah to hold out against Nebuchadnezzar, being reduced to a pile of charred ruins during the period of 609-607 B.C.E. The letters reflect the urgency of the times. They appear to be letters written from remaining outposts of Judean troops to Yaosh, a military commander at Lachish. One of these (letter number IV) reads in part: “May YHWH [Tetragrammaton, for “Jehovah”] let my lord hear even now tidings of good. . . . we are watching for the fire signals of Lachish, according to all the signs which p. 335 my lord gives, because we do not see Azekah.” This is a striking confirmation of Jeremiah 34:7, which mentions Lachish and Azekah as the last two fortified cities left remaining. This letter apparently indicates that Azekah had now fallen. The divine name, in the form of the Tetragrammaton, appears frequently in the letters, showing that the name Jehovah enjoyed everyday usage among the Jews at that time.
Another letter number III commences as follows: “May YHWH [that is, Jehovah] cause my lord to hear tidings of peace! . . . And it has been reported to your servant saying, ‘The commander of the army, Coniah son of Elnathan, has come down in order to go into Egypt and to Hodaviah son of Ahijah and his men he has sent to obtain [supplies] from him.’” This letter appears to confirm that Judah went down to Egypt for assistance, in violation of Jehovah’s command and to her own destruction. (Isa. 31:1; Jer. 46:25, 26) The names Elnathan and Hoshaiah, appearing in the complete text of this letter, are also found at Jeremiah 36:12 and Jeremiah 42:1. Three other names mentioned in the letters are also found in the Bible book of Jeremiah. They are Gemariah, Neriah, and Jaazaniah.—Jer. 32:12; 35:3; 36:10.*
The Nabonidus Chronicle. In the latter half of the 19th century, excavations near Baghdad produced many finds of clay tablets and cylinders that threw much light on the history of ancient Babylon. One of these was the very valuable document known as the Nabonidus Chronicle, which is now in the British Museum. King Nabonidus of Babylon was the father of his coregent, Belshazzar. He outlived his son, who was killed on the night that troops of Cyrus the Persian took Babylon, October 5, 539 B.C.E. (Dan. 5:30, 31) The Nabonidus Chronicle, a remarkably well-dated record of the fall of Babylon, helps to establish on what day this event occurred. Following is a translation of a small part of the Nabonidus Chronicle: “In the month of Tashritu [Tishri (September-October)], when Cyrus attacked the army of Akkad in Opis on the Tigris . . . the 14th day, Sippar was seized without battle. Nabonidus fled. The 16th day [October 11, 539 B.C.E., Julian, or October 5, Gregorian] Gobryas (Ugbaru), the governor of Gutium and the army of Cyrus entered Babylon without battle. Afterwards Nabonidus was arrested in Babylon when he returned (there). . . . In the month of Arahshamnu [Marchesvan (October-November)], the 3rd day [October 28, Julian], Cyrus entered Babylon, green twigs were spread in front of him—the state of ‘Peace’ (sulmu) was imposed upon the city. Cyrus sent greetings to all Babylon. Gobryas, his governor, installed (sub-)governors in Babylon.”*
It may be noted that Darius the Mede is not mentioned in this chronicle, and thus far, no mention has been found of this Darius in any non-Biblical inscription, nor is he mentioned in any secular historical document prior to the time of Josephus (Jewish historian of the first century C.E.). Some have therefore suggested that he might be the Gobryas mentioned in the above account. While the information available concerning Gobryas seems to parallel that regarding Darius, such identification cannot be considered conclusive.* In any event, secular history definitely establishes that Cyrus was a key figure in the conquest of Babylon and that he thereafter ruled there as king. There are picture images of these letters online, but nothing that I found yet are worthy of posting, but here's what I found for now:
The Cyrus Cylinder. Some time after he began ruling as king of the Persian World Power, Cyrus’ capture of Babylon in 539 B.C.E. was recorded on a clay cylinder. This outstanding document is also preserved in the British Museum. A part of the translated text follows: “I am Cyrus, king of the world, great king, legitimate king, king of Babylon, king of Sumer and Akkad, king of the four rims (of the earth), . . . I returned to [certain previously named] sacred cities on the other side of the Tigris, the sanctuaries of which have been ruins for a long time, the images which (used) to live therein and established for them permanent p. 336sanctuaries. I (also) gathered all their (former) inhabitants and returned (to them) their habitations.”*
The Cyrus Cylinder thus makes known the king’s policy of restoring captive peoples to their former places. In harmony with this, Cyrus issued his decree for the Jews to return to Jerusalem and rebuild the house of Jehovah there. Interestingly, 200 years previously, Jehovah had prophetically named Cyrus as the one who would take Babylon and bring about the restoration of Jehovah’s people.—Isa. 44:28; 45:1; 2 Chron. 36:23.
Subscribe to:
Posts (Atom)