Wednesday, March 18, 2020

Conventional Egypt and Bible history


 
 
Damien F. Mackey
 
 
 
 
There are two kings in the Bible referred to as King Jehoram/Joram. The first was the son of King Jehoshaphat, and he ruled in the southern kingdom of Judah from 853 to 841 BC. The other King Jehoram was the son of the wicked King Ahab, and he ruled in the northern kingdom of Israel from 852 to 841 BC. The name Joram is a shortened form of Jehoram. Complicating matters is the fact that both Jehorams were brothers-in-law to each other.
King Jehoram of Judah I have confidently identified with – following Peter James – El Amarna’s Abdi-Hiba of Urusalim. For now, I would accept for Jehoram (as a rough approximation) the date of c. 850 BC. That date, however, will need to be lowered considerably as my revision progresses.
 
Turning to convention, Abdi-Hiba is thought to have lived around 1330 BC, in pre-Israelite Jerusalem. Unfortunately for this theory, Jerusalem (Urusalim) was called Jebus in those days.
By 850 BC, convention has already seen off Egypt’s entire New Kingdom (so-called), comprising dynasties 18, 19 and 20, and it is well into the so-called Third Intermediate Period (TIP), having gone past dynasty 21, and having settled somewhere in dynasty 22.
 
We recall that dynasty 22’s founder pharaoh, Shoshenq I, has been aligned by the French genius, François Champollion, with the biblical Shishak.
And that unfortunate link is still retained today by the conventional scholars.  
 
By 850 BC my revised chronology has not yet even exhausted Egypt’s famous Eighteenth Dynasty (let alone the entire New Kingdom), with the two kings Jehoram being contemporaneous with (following the “Glasgow” School) pharaoh Akhnaton and El Amarna.
Akhnaton’s two sons, Smenkhkare and Tutankhamun, will yet follow him in this dynasty.
 
Obviously this ought to be a great advantage for the conventional system over mine.
I shall have to contend with confining an enormous amount of Egyptian dynastic history into a far diminished period. Such a prospect would eventually frighten away a lot of revisionists, who, reeling after (i) “The Assuruballit Problem” [TAP], would despair of having to squeeze into so tight a chronological space the (ii) almost 70-year reign of Ramses II of the Nineteenth Dynasty, not to mention (iii) the multiple dynasties of TIP.  
 
These (i)-(iii) have long loomed as the biggest obstacles towards a Velikovskian-style revision.
 
David Rohl, Peter James and others would eventually compromise by cutting approximately in half Velikovsky’s 500-year time shift. Whilst all agreed that the biblical Shishak could not have been (as per convention) pharaoh Shoshenq I, Rohl, for instance, would now look to identify this Shishak with the Nineteenth Dynasty great, Ramses II.   
 
The conventional system, although it has the advantage of far more chronological space, has the distinct disadvantage of its proponents not being able to identify, either historically or archaeologically, any of the great biblical events such as the Exodus and Conquest; the Fall of Jericho; and the era of kings David and Solomon.
Pharaoh Thutmose III, the great conqueror, the biblical Shishak, gets lumped into the Exodus era. Others, though, opt for Ramses II as the Pharaoh of the Exodus, although his conventionally calculated era of c. 1300 BC does not match biblical time calculations for the Exodus – nor does the reign of Ramses II exhibit any evidence for a large-scale Exodus of its slave population.
Ramses II’s son, Merenptah, has a famous Stele that names “Israel”.
Dated to c. 1205 BC, this document has been a source of great confusion for historians. For example: https://watchjerusalem.co.il/446-merneptah-stele-proving-israels-3200-year-existence
The mention of Israel in this 3,200-year-old document suggests, at the time of its inscription, the nation of Israel was an established power and not a nomadic people who had just recently entered the land of Canaan. Before the discovery of the stele, many dated the Exodus much later, but now they are forced to reconcile with the fact that Israel was already an established power in Canaan in 1207 b.c.e”.

Tuesday, March 17, 2020

Na’aman and Hazael


Naaman visits Elisha to be cured
 

by
 
Damien F. Mackey


 
 
Hazael’s being Na’aman (if that is who he was) would account for the curious fact that Yahweh had commissioned the prophet Elijah at Sinai to anoint a Syrian.
For Na’aman was a Syrian who had (in his own fashion) converted to Yahwism.
 
 
 
 
Dr. Velikovsky had put together quite a reasonable case for EA’s Ianhama to have been the biblical Na’aman the leper.
 
Might this Ianhama, though, have been a bit too early for the healing of Na’aman by the prophet Elisha: “Yanhamu began his service under Amenophis III” (E. Campbell, The Chronology of the Amarna Letters, Section C. “Yanhamu and the South”, 1964, p. 93) - the miraculous biblical incident having occurred not very long, apparently, before the assassination of Ben-Hadad I? The latter event I would estimate to have been significantly later than the time of pharaoh Amenhotep ‘the Magnificent’.
 
Another possibility for the historical identification of the haughty Syrian captain, Na’aman, I would tentatively suggest, would be Hazael himself, whom Dr. Velikovsky had wonderfully identified with Aziru of the EA series.
Hazael was, like Na’aman, a Syrian (I Kings 19:15): “The Lord said to [Elijah], ‘Go back the way you came, and go to the Desert of Damascus. When you get there, anoint Hazael king over Aram’.”
2 Kings 5:1: “Now Naaman was commander of the army of the king of Aram”.
 
Na’aman, Hazael, dwelt in very close contact with king Ben-Hadad I.
Compare Na’aman’s words to Elisha (2 Kings 5:18-19):
 
‘But may the Lord forgive your servant for this one thing: When my master [אֲדֹנִי] enters the temple of Rimmon to bow down and he is leaning on my arm and I have to bow there also—when I bow down in the temple of Rimmon, may the Lord forgive your servant for this’.
‘Go in peace’, Elisha said [,]
 
with the fact that Hazael had close personal access to his “master” (same Hebrew word, adoni
used in both instances) (2 Kings 8:14-15):
 
Then Hazael left Elisha and returned to his master [אֲדֹנִי]. When Ben-Hadad asked, ‘What did Elisha say to you?’ Hazael replied, ‘He told me that you would certainly recover’.  But the next day he took a thick cloth, soaked it in water and spread it over the king’s face, so that he died. Then Hazael succeeded him as king.
 
Hazael’s being Na’aman (if that is who he was) would account for the curious fact that Yahweh had commissioned the prophet Elijah at Sinai to anoint a Syrian. For Na’aman was a Syrian who had (in his own fashion) converted to Yahwism.
 
Moreover, the former Syrian captain was militarily astute, “Na’aman …. was a valiant soldier” (2 Kings 5:1), who may have begun the demise of the House of Ahab himself by fatally shooting Ahab with an arrow (Emil G. Hirsch, et al., “Naaman”):
 
And the Syrian captain would have considered the disposal of Ben-Hadad I as being a Divinely commissioned task, especially after this (2 Kings 8:13): “Hazael said, ‘How could your servant, a mere dog, accomplish such a feat?’ ‘The Lord has shown me that you will become king of Aram’, answered Elisha”.
 
Finally, as Velikovsky had found Na’aman to have been “a generous man”, as is apparent from 2 Kings 5:5: “So Naaman left, taking with him ten talents of silver, six thousand shekels of gold and ten sets of clothing”, so, too, was Hazael an extremely generous man (2 Kings 8:9): “Hazael went to meet Elisha, taking with him as a gift forty camel-loads of all the finest wares of Damascus”.
 

The Statutes of Omri



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by
 
Damien F. Mackey


 
 
“For the statutes of Omri are kept, and all the works of the house of Ahab,
and you walk in their counsels; that I should make you a desolation, and the inhabitants
thereof an hissing: therefore you shall bear the reproach of my people”.
 
Micah 6:16
 
 
 
With the obscure King Omri (qua Omri) now expanded into Jeroboam I:
 
Great King Omri missing from Chronicles
 

then it becomes somewhat clearer what may have been “the statutes of Omri” as referred to by the prophet Micah.
They were the unorthodox religious laws and teachings of Jeroboam I.
And they had much of their inspiration from Egypt, where Jeroboam lived prior to his reign in Israel. King Jeroboam even uses the very same description of his golden calves that the MBI Israelites had used of theirs in the desert:
 
Cf.
(Exodus 32:4): ‘These are your gods, Israel, who brought you up out of Egypt’.
 
(I Kings 12:28): ‘Here are your gods, Israel, who brought you up out of Egypt’.
 
Here, then, are the statutes of Omri = Jeroboam I (I Kings 12:26-33):
 
Jeroboam thought to himself, ‘The kingdom will now likely revert to the house of David. If these people go up to offer sacrifices at the temple of the Lord in Jerusalem, they will again give their allegiance to their lord, Rehoboam king of Judah. They will kill me and return to King Rehoboam’.
After seeking advice, the king made two golden calves. He said to the people, ‘It is too much for you to go up to Jerusalem. Here are your gods, Israel, who brought you up out of Egypt’. One he set up in Bethel, and the other in Dan. And this thing became a sin; the people came to worship the one at Bethel and went as far as Dan to worship the other.
Jeroboam built shrines on high places and appointed priests from all sorts of people, even though they were not Levites. He instituted a festival on the fifteenth day of the eighth month, like the festival held in Judah, and offered sacrifices on the altar. This he did in Bethel, sacrificing to the calves he had made. And at Bethel he also installed priests at the high places he had made. On the fifteenth day of the eighth month, a month of his own choosing, he offered sacrifices on the altar he had built at Bethel. So he instituted the festival for the Israelites and went up to the altar to make offerings.
 
 

Micah compares, but also distinguishes between, “the statutes of Omri … and all the works of the house of Ahab”.
For, as we read in the above-mentioned article, Omri and Ahab - though universally thought to have been successive rulers of Israel - in reality belonged to separate houses, that of Jeroboam and that of Ahab.

Great King Omri missing from Chronicles



Image result for samaria omri




by

Damien F. Mackey


 


 


“The royal dynasties of Israel and Judah are usually designated as 'founders' houses', i.e. Saul's house, David's house, Jeroboam's house, Baasha's house, and Jehu's house.


Yet the name Omri's house is conspicuously missing from the Bible.


Instead, the same dynasty is always called Ahab's house, although Omri was


the dynastic founder and Ahab was his successor”.


 
T. Ishida


 
 


 


Suspecting yesterday morning (16th September, 2019), once again, that there may be some degree of duplication amongst the listings of the kings of Israel of the Divided Monarchy period, which thought prompted me later that day to write:


 




 


https://www.academia.edu/40361733/Bible_Bashing_Baasha_problem_king_of_Israel._Part_One_Reprising_my_earlier_Baasha_view


 


and then reading through the accounts of the kings of Israel in Kings and Chronicles, I was really surprised to find that Omri does not figure directly in Chronicles.


That I was not mistaken or deluding myself about this was confirmed when I read the following in Wilfred J. Hahn’s article “Omri: The Merger King”:


http://www.eternalvalue.com/adownload/MET_0408.pdf


 


King Omri was one of the most influential kings of the northern kingdom of Israel. It would be difficult to discern this from the Bible alone without careful study. As only 13 verses (1 Kings 16:16-28) recount the history of this man, it would be easy to overlook his significance. Unusually, no direct mention is even made of his reign in the books of Chronicles, apart from referring to his son, Ahab, and grandsons Ahaziah and Joram. The only biblical indication we get of the repute of his legacy is found in Micah 6:16.


 


[End of quote]


 


Another famous name amongst the kings of Israel (Divided Kingdom) who is missing from Chronicles is Jeroboam II.


Regarding this surprising omission I have noted “that some of the most defining political and military events received little attention from the theologically-oriented writer of the Scriptures” ... may not necessarily be entirely true. Jeroboam so-called II may figure more prominently in the Scriptures than is thought – but under an alter ego.


 


And now I am going to suggest the very same thing, that we may need to begin to look for the - seemingly neglected in the Scriptures, but undoubtedly famous - Omri (qua “Omri”) under the guise of Jeroboam I.


That Omri, currently designated as the sixth king of Israel (Divided Kingdom):


 






Jeroboam I


Nadab


Baasha


Elah


Zimri


Omri



 


needs to be located significantly earlier than this is quite apparent from the fact that Omri was involved in war with Ben-Hadad I’s father, Tab-rimmon, who was, in turn (it can be estimated), a contemporary of Abijah king of Judah.


I Kings 15:18: “Asa then took all the silver and gold that was left in the treasuries of the Lord’s temple and of his own palace. He entrusted it to his officials and sent them to Ben-Hadad son of Tabrimmon”. That this Tab-rimmon had warred with Ahab’s father, Omri, is apparent from Ben-Hadad’s statement to Ahab in I Kings 20:34: “So Ben-Hadad said to [Ahab], ‘The cities which my father took from your father I will restore; and you may set up marketplaces for yourself in Damascus, as my father did in Samaria’.”


 


King Omri of Israel, whose fame extended down even to the neo-Assyrian period - referred to by the Assyrian kings as “House of Omri (Bīt Humri) - did not need for the Scriptures also to mention an “Omri’s house”, because the king already had his “Jeroboam’s house”.


 


Thus Omri was actually the first, not the sixth, king of Israel (Divided Monarchy).

Wednesday, March 11, 2020

Omri and Tibni

But Omri's followers proved stronger than those of Tibni son of Ginath. So Tibni died and Omri became king. -1 Kings 16:22
 


by
 
Damien F. Mackey
 

“‘I will return the cities my father took from your father’, Ben-Hadad offered.

‘You may set up your own market areas in Damascus, as my father did in Samaria’.”
 
I Kings 20:34

 

 

Ben-Hadad I of Syria has, in this treaty statement of his to the victorious King Ahab of Israel, provided us with some chronological details of the utmost importance towards a revision of the earliest period of the Divided Monarchy.

 

What the King of Syria is basically saying here to Ahab is that:

 

Ben-Hadad’s own father, who we know from I Kings 15:18 to have been Tab-rimmon – {“Asa then took all the silver and gold that was left in the treasuries of the Lord’s temple and of his own palace. He entrusted it to his officials and sent them to Ben-Hadad son of Tabrimmon, the son of Hezion, the king of Aram, who was ruling in Damascus”} – had taken cities from Ahab’s father, who we know to have been Omri, the founder of Samaria, and had even set up his market in Omri’s capital city of Samaria.

 

No doubt the cunning Ben-Hadad I well knew his recent Syro-Israelite history.

His statement, however, must create a massive chronological headache (or so I should think) for the conventional biblico-historians.

Why?

Well Tab-rimmon, as we learn from I Kings 15:19, had not only reigned contemporaneously with Abijah, king of Judah (a contemporary and foe of Jeroboam I (I Kings 15:6)), but had actually signed a treaty with the same Abijah (15:19). No doubt their alliance would go a long way towards accounting for the fact that Abiijah of Judah was able to defeat the mighty Jeroboam of Israel in battle (2 Chronicles 16:13-19), so emphatically, in fact, that (v. 20): “... Jeroboam of Israel never regained his power during Abijah’s lifetime ...”. 

Putting all of this together, it must necessitate that Jeroboam and Omri, contemporaneous with Tab-rimmon, were one and the same king. For there is nothing whatsoever to indicate that Israel had two kings ruling at the same time – and this would have been impossible, anyway, given the might of Jeroboam, of Omri.

Admittedly the given reign lengths are substantially different:

 

I Kings 14:20: “[Jeroboam] reigned for twenty-two years and then rested with his ancestors”.

 

I Kings 16:23: “In the thirty-first year of Asa king of Judah, Omri became king of Israel, and he reigned twelve years, six of them in Tirzah”.

 

But geographical factors also need to be taken into account.

Jeroboam appears to have begun at Shechem, but may later have moved to Peniel (or Penuel) (I Kings 12:25), and to Tirzah (14:17).

Tirzah would make perfect sense in my context, because that is from where Omri ruled for six years of his reign. Then Omri built Samaria as his capital (16:24): “[Omri] bought the hill of Samaria from Shemer for two talents of silver and built a city on the hill, calling it Samaria, after Shemer, the name of the former owner of the hill”.

So while the longer reign length attributed to Jeroboam I could pertain to his total reign, the shorter one attributed to Omri would perhaps refer only to his time in Tirzah, and Samaria.

 

The reign of Tab-rimmon would have coincided with the early reign of Asa, who, I have argued elsewhere, was actually the same person as Abijah (traditionally thought to have been Asa’s father). The Syrian king would not have fought with Asa. The latter’s reign had begun with a decade of peace (2 Chronicles 14:1): “…. In his days the land had rest for ten years”. But that situation would have ensued only after Asa (as Abijah) had smashed Jeroboam I in battle.

Then, after this era of peace, Asa, who had become a foe of Tab-rimmon’s son, Ben-Hadad I, found himself having to form a hasty treaty with the latter in the face of king Baasha of Israel’s belligerence against Judah (I Kings 15:16-18).  

 

Now that we have determined that Omri must have been in serious conflict with the Syrian king, Tab-rimmon, then it becomes quite clear who was the enigmatic Tibni, foe of Omri (16:21-22):

 

Then the people of Israel were split into two factions; half supported Tibni son of Ginath for king, and the other half supported Omri. But Omri’s followers proved stronger than those of Tibni son of Ginath. So Tibni died and Omri became king.

 

Tibni could only have been Tab-rimmon, who, for a while, had had the better of the king of Israel.

 

As I noted above, Ben-Hadad I’s statement to Ahab “must create a massive chronological headache ... for the conventional biblico-historians”.

Or at least it ought to.

But, as so often happens, the standard chronology must universally be defended, even if it means stripping the biblical text of its essential meaning. And so we read, for example, at: https://www.biblestudytools.com/commentaries/gills-exposition-of-the-bible/1-kings-20-34.html

 

And thou shall make streets for thee in Damascus, as my father made in Samaria;
which confirms it that it is Ahab, and not Benhadad, that is speaking; for Benhadad's father never had any power nor residence in Samaria, whereas Omri, the father of Ahab, had, he built it, and made it his royal seat; and, in like manner, Ahab promises Benhadad that he should have his palace at Damascus, the metropolis of Syria, and exercise power there, and over all Syria; whereby Ahab renounced all right he had to the kingdom, and any of the cities of it ....

 

That is not the way that I read the text.

Nor is it the way that D. D. Luckenbill was reading it back in 1911, when in his article “Benhadad and Hadadezer” (The American Journal of Semitic Languages and Literatures, Vol. 27, No. 3, p. 275), he wrote: “... but because of "Ahab's unseasonable lenity” [Ben-Hadad] was released on condition that he restore the cities his father had taken from Ahab's father (Omri), and that the Israelites be allowed to "make streets," that is, have bazaars in Damascus”.

 Vol. 27, No. 3 (Apr., 1911), pp. 267-284 (18 pages)Benhadad and HadadezerD. D. Luckenbill 
I have - following T. Ishida - concluded that the House of Jeroboam I – hence of (my) Omri) – was an entity separate from the House of Ahab (my Baasha), even though Ahab is usually designated as a son of Omri. This relationship may thus have been through marriage.

T. Ishida has more to say on such dynastic matters, according to:


 

Tomoo Ishida instead suggested that the narrative of dynastic instability in the Kingdom of Israel suggests an underlying rivalry between tribes for its throne.[1] In the biblical narrative, the House of Jeroboam was from the Tribe of Ephraim, while the House of Baasha was from the Tribe of Issachar.[1] The Omrides are connected in this narrative with the city of Jezreel, where they maintained a second palace. According to the Book of Joshua, Jezreel was controlled by the Tribe of Issachar. Ishida views the narrative as suggesting that the Omrides themselves were members of the Tribe of Issachar.[1]

The assassinated king Elah and Omri thus shared a "common tribal origin", and were possibly kinsmen. Omri and the Tribe of Issachar's opposition to Zimri indicates that Zimri was not a member of their tribe.[1]

Ishida views both Zimri and his successor Tibni as likely members of the Tribe of Ephraim, its candidates in an attempt to reclaim the throne.[1]

But he also suggests another hypothesis, that Tibni originated from the city of Gina (also known as Beth-haggan) mentioned in the Amarna letters (14th century BC). In the Biblical narrative, this city was under the control of the Tribe of Manasseh. So Tibni could instead be the Tribe of Manasseh's candidate for the throne.[1]

Similarly, genealogist David Hughes speculated that Zimri and Tibni were members of the Tribe of Ephraim, and siblings to each other.[2] He further speculated that they were descendants of Hoshea, son of Azaziah, one of the rulers of the Tribe of Ephraim.[2] Hoshea and Azaziah are characters briefly mentioned in the Books of Chronicles (I Chronicles 27:20), where Hoshea is a contemporary of David:

 
...of the children of Ephraim, Hoshea the son of Azaziah
 
Finally, Tibni is referred to as “son of Ginath”, which seems further to complicate my identification. For Tab-rimmon’s father was (as we read in Ben-Hadad I’s statement to Ahab), one “Hezion”.

According to A. Hylton in “Solomon's Satans for criticism”:

https://www.academia.edu/32595134/Solomons_Satans_for_criticism

Solomon’s foe, Hadad - the Hadar (or Hadad) of Genesis 36:39 - had “allied himself with Rezon of Damascus and established himself in the region of Aram”:

 

Not many people have been unfortunate enough to be given the title satan. Jobab was given that title by Abraham Abulafia, but unfortunately for Hadad the Edomite and Rezion the son of Eliada they were given the title satan by the Scriptures themselves. In this paper we will reflect on Hadad the Edomite. We think that the author of Kings understood that Hadad the Edomite of 1 Kings 11:14-25 was the same person as Hadar (d) the King who succeeded Baalhanan son of Achbor (David) as king in Edom who in turn succeeded Saul of Rehovoth (Saul) (Gen 36:37-39) and the ancestor to Ben Hadad I (1 Kgs 15:18-20). We will argue that he was a vassal of Pharaoh King of Egypt and that having returned from exile failed to gain enough support in Edom to revolt against Solomon so he moved north to Aram and aligned himself with Rezon of Damascus and established himself in the region of Aram. After he worked with Rezon ruler of Damascus against Solomon he left behind a line of kings called Ben Hadad. Hadad was not his only name we will suggest it was with Hadad Hezion or Hadad Tab-rimmon (1 Kings 15:18-21). ….

 
My tentative explanation for this would be that “Ginath” was an Egyptian name, given to the son of Hadad, as “Genubath” in Egypt. I tentatively conclude that Ginath was Genubath.

Previously I wrote on this:

 

As for “Genubath”, the son of Hadad, Velikovsky had rather strikingly identified his name amongst those giving tribute to Thutmose III, very soon after the latter’s First Campaign. Velikovsky wrote about it (in ch. iv) in “Genubath, King of Edom” (pp. 179-180):

 

Hadad had returned to Edom in the days of Solomon, after the death of Joab [I Kings 11:21-22]. Since then about forty years had elapsed. Genubath, his son, was now the vassal king of Edom …. Tribute from this land, too, must have been sent to the Egyptian crown; there was no need to send an expedition to subdue Edom.

When Thutmose III returned from one of his inspection visits to Palestine he found in Egypt tribute brought by couriers from the land, “Genubatye”, which did not have to be conquered by an expeditionary force.

 
When his majesty arrived in Egypt the messengers of the Genubatye came bearing their tribute.3 [3. Breasted: Records, Vol. II, Sec. 474].
 
It consisted of myrrh, “negroes for attendants”, bulls, calves, besides vessels laden with ivory, ebony, and skins of panther.

Who were the people of Genubatye? Hardly a guess has been made with regard to this peculiar name. The people of Genubatye were the people of Genubath, their king, contemporary of Rehoboam. ....