Any advertisements appearing above this line are inserted by "tripod", please IGNORE them
Dates of principal Biblical characters
by Prof. Mordochai ben-Tziyyon, Universitah Ha'ivrit, Y'rushalayim
All Biblical dates given in this article are taken from my book Shanah b'shanah bat'nach (A Year-by-Year Chronology of the Hebrew Bible) which gives a detailed explanation of how they are derived---the book is a very large Adobe® Acrobat® PDF file (more than 12Mb) and I recommend that you download it onto your hard drive by right-clicking the link and choosing "Save File As...", rather than trying to open it directly by simply clicking the link.
This article is in two parts. The first part comprises a summary of the dates of the principal characters occurring in the Bible according to the chronology of the historical record contained in the Scriptural narratives, and the second part is a comparison of the chronology derived from the Bible with the results obtained by secular historians, with particular attention to those individuals who are stated in the Bible to have been contemporaries.
Before the Patriarchs | The Patriarchs | Mosheh, Y'hoshua & the Shoftim ("Judges")
The three kings of all Yisraél | The two parallel kingdoms
Comparison with secular historical sources --- Egyptian, Assyrian, Babylonian, Achæmenid (Persian)
Addendum 1: Who was "Aḥashvérosh" in the book of Estér?
Addendum 2: The problems raised by the book of Daniyyél
|Before the Patriarchs|
Back to top
|R'uven, 1st son of Ya'akov & Léah||b.1731BCE|
|Shim'on, 2nd son of Ya'akov & Léah||b.1730BCE|
|Lévi, 3rd son of Ya'akov & Léah||1729-1592BCE|
|Dan, 1st son of son of Ya'akov & Bilhah||b.1729BCE|
|Y'hudah, 4th son of Ya'akov & Léah||b.1728BCE|
|Naftali, 2nd son of Ya'akov & Bilhah||b.1728BCE|
|Yissachar, 5th son of Ya'akov & Léah||b.1727BCE|
|Gad, 1st son of Ya'akov & Zilpah||b.1727BCE|
|Z'vulun, 6th son of Ya'akov & Léah||b.1726BCE|
|Asher, 2nd son of Ya'akov & Zilpah||b.1726BCE|
|Dinah, daughter of Ya'akov & Léah||b.1725BCE|
|Yoséf, 1st son of Ya'akov & Raḥél||1725-1615BCE|
|Binyamin, 2nd son of Ya'akov & Raḥél||b.1717BCE|
Back to top
|Mosheh, Y'hoshua & the Shoftim ("Judges")|
|Mosheh, b. 1556BCE||1476-1437BCE|
|Y'hoshua, b. 1519BCE||1436-1409BCE|
|Judge Otniyel ben K'naz||1408-1369BCE|
|Judge Éhud ben Géra||1368-1289BCE|
|Judge Shamgar ben Anat||1288BCE|
|Midianite domination (no Yisr'élite ruler)||1248-1242BCE|
|Judge Gid'on ben Yo'ash||1241-1202BCE|
|"King" Avimelech ben Gid'on||1201-1199BCE|
|Judge Tola ben Pu'ah||1198-1176BCE|
|Judge Ya'ir ha-Gil'adi||1175-1154BCE|
|Philistine-Ammonite domination (no Yisr'élite ruler)||1154-1137BCE|
|Judge Yiftaḥ ben Gil'ad||1137-1132BCE|
|Judge Iv'tzan [Bo'az] mi-Beit Leḥem||1132-1126BCE|
|Judge Eilon ha-Z'vuloni||1126-1117BCE|
|Judge Avdon ben Hillel ha-Pir'atoni||1117-1110BCE|
|Judge Shimshon ben Mano'aḥ||1110-1091BCE|
|Judge Éli ha-Kohen||1091-1052BCE|
|Judge Sh'muel ha-Ramati||1052-1042BCE|
Back to top
|The three kings of all Yisraél|
|Sha'ul ben Kish||1042-1040BCE|
|David ben Yishai, b. 1070BCE||1040-1001BCE|
|Shlomoh ben David||1000-961BCE|
Back to top
|The two parallel kingdoms|
|Southern Kingdom (Y'hudah)||Northern Kingdom (Yisraél)|
|R'ḥav'am ben Sh'lomoh, b. 1001BCE||960-944BCE||Yarov'am I ben N'vat||960-939BCE|
|Aviyyam/Aviyyah ben R'ḥav'am||943-941BCE|
|Asa ben Aviyyam/Aviyyah||940-900BCE|
|Nadav ben Yarov'am||939-938BCE|
|Ba'asha ben Aḥiyyah||938-915BCE|
|Élah ben Ba'asha||915-914BCE|
|Zimri---reigned only 7 days||914BCE|
|Aḥ'av ben Omri||903-882BCE|
|Y'hoshafat ben Asa, b. 934BCE||899-875BCE|
|Aḥazyahu ben Aḥ'av||882-881BCE|
|Y'horam ben Aḥ'av||881-870BCE|
|Y'horam ben Y'hoshafat, b. 909BCE||877-870BCE|
|Aḥazyahu ben Y'horam, b. 893BCE||870BCE|
|"Queen"Atalyah||869-864BCE||Yéhu ben Y'hoshafat ben Nimshi||869-842BCE|
|Y'ho'ash ben Aḥazyahu, b. 871BCE||863-825BCE|
|Y'hoaḥaz ben Yéhu||842-826BCE|
|Y'hoash ben Y'hoaḥaz||825-812BCE|
|Amatz'yahu ben Y'hoash, b. 849BCE||824-796BCE|
|Yarov'am II ben Y'hoash||812-772BCE|
|Azar'yah/Uzziyahu ben Amatz'yahu, b. 826BCE||810-759BCE|
|Z'charyah ben Yarov'am (II)||772-771BCE|
|Shallum ben Yavésh||771BCE|
|M'naḥém ben Gadi||770-761BCE|
|P'kaḥyah ben M'naḥém||760-759BCE|
|Yotam ben Azar'yah/Uzziyahu, b. 808BCE|
[Regent from 783BCE]
|758-743BCE||Pekaḥ ben R'malyahu||758-739BCE|
|Aḥaz ben Yotam, b. 762BCE||742-727BCE|
|Hoshé'a ben Élah||738-721BCE|
|Ḥizkiyyahu ben Aḥaz, b. 751BCE||726-698BCE|
|M'nasheh ben Ḥizkiyyahu, b. 709BCE||697-643BCE|
|Amon ben M'nasheh, b. 664BCE||642-641BCE|
|Yoshiyyahu ben Amon, b. 648BCE||640-610BCE|
|Y'ho'aḥaz ben Yoshiyyahu, b. 632BCE||609BCE|
|Elyakim/Y'hoyakim ben Yoshiyyahu, b. 633BCE||608-598BCE|
|Y'hoyachin ben Elyakim/Y'hoyakim, b. 616BCE|
(but 606BCE according to the Chronicler)
|Mattanyah/Tzidkiyyahu ben Yoshiyyahu,|
Back to top
Comparison with secular historical sources
Egyptian | Assyrian | Babylonian | Achæmenid (Persian)
(1) Egyptian history
The Exodus occurred in 1476BCE, at which time Mosheh was 80 years old (Sh'mot 7:7); he was therefore born in 1556BCE. The narrative in Sh'mot doesn't name the Pharaoh who was reigning at that time or his daughter who found the Hebrew infant hidden among the reeds that grew along the banks of the Nile, adopted him and named him Mosheh, although it appears from Divrei Hayamim Alef 4:18 that her name was Bit'yah, and that she later joined the escaping Hebrews and married a guy named Mered, who was related to Kalév "ben Y'funneh" ("the Turner", so-called because he "turned away" from the advice of the Ten Spies) ben Ḥetzron.
It is a common mistake to think that the same "Pharaoh" is being referred to all the way through Sh'mot; this cannot be the case, however, because (as just mentioned) Mosheh was 80 years old when he first appeared before the "Exodus" Pharaoh (Sh'mot 7:7), and none of the Pharaohs in that period of Egyptian history is known to have reigned as long as this. In any case, it is stated explicitly in Sh'mot 2:23 that "many years passed and then the king of Egypt died". Thus, the "Pharaoh" who was reigning at the time of the Exodus couldn't have been the same as the one at the time of Mosheh's birth who ordered that all the male Hebrew babies were to be drowned in the Nile.
The names of the Pharaohs who were reigning during the time of Mosheh (1556-1437BCE), and the lengths of their reigns, are known with considerable certainty, but their actual dates can only be established within about ten years either way. Thus, although it can be stated with confidence that Neb-pehty-ra Ah-mosheh I, the founder of the 18th dynasty, reigned for 25 years (conventionally given as 1550-1525BCE), we do not know the exact dates and the best that the Egyptologists can tell us is that his reign could have begun as early as 1560BCE, and have ended as late as 1515BCE.By sheer "coincidence", the period of Egyptian history that starts with the reign of Neb-pehty-ra Ah-mosheh I at the beginning of the 18th dynasty is called the New Kingdom by Egyptologists, and it is interesting to speculate whether the Torah is alluding to this when it records that a new king[dom] arose over Egypt (Sh'mot 1:8).
The Biblical narrative describes how a Hebrew infant was found and adopted by the Pharaoh's daughter, who gave him the name Mosheh. The ancient Egyptian word mosheh means "born of..." (i.e. son of) and thus Ah-mosheh means son of Ah (the moon-god). [In fact, the earliest occurrences in heiroglyphic writings of the name Ah---sometimes spelt Lah, Yah or Ya'eh---seem to refer to the physical moon rather than to a deity, and the resemblence between Ya'eh and the Hebrew word yaré'aḥ (the moon) is striking.] It isn't at all surprising that an Egyptian princess should name her adopted son after her own father, the reigning Pharaoh. What is surprising is that an Egyptian princess should exclaim in Hebrew "I pulled him out of the water!" (min hamayim mishitihu) and derive a name for her adopted son from that remark, or that she should even have spoken Hebrew at all; it seems much more likely that she made this remark years later, after she had become a Yisr'élite (see above).
Neb-pehty-ra Ah-mosheh I died ca.1525BCE and was succeeded by his son Djeser-ka-ra Amun-hotep I, who reigned until his death in about 1504BCE; he was succeeded by his brother-in-law, Aa-kheper-ka-ra Thoth-mosheh I, who reigned until ca.1492BCE, and he was succeeded by his son Aa-kheper-en-ra Thoth-mosheh II who reigned until ca.1479BCE. Thoth-mosheh II's principal wife was his half-sister Ma-at-ka-ra Hat-shep-sut, but they do not seem to have had any children and, at the time of his death in ca.1479BCE, his only heir seems to have been the son of a concubine, Men-kheper-ra Thoth-mosheh III, who was still a child.
Queen Hat-shep-sut dominated Thoth-mosheh III for nearly half of his long reign (he reigned for over 50 years in all). Initially acting as regent, in 1473BCE she declared herself Pharaoh and ruled alone for 16 years. But in 1457BCE, Thoth-mosheh III succeeded in seizing back the throne and after this Hat-shep-sut disappears from the heiroglyphic record; her monuments were defaced and an apparent attempt to erase her memory was carried out. Her fate remains unknown: she may just have been deposed and exiled, but it is more likely that she was executed (if she was not killed during the 1457BCE coup).
Let us summarise the dates of these Pharaohs of the early part of the 18th dynasty, taking account of the ±10 year uncertainty in the conventional dating:
|Pharaoh||length of reign||conventional|
|reign could have|
started as early as
|reign could have|
ended as late as
|Neb-pehty-ra Ah-mosheh I||25 years||1550-1525BCE||1560BCE||1515BCE|
|Djeser-ka-ra Amun-hotep I||21 years||1525-1504BCE||1535BCE||1494BCE|
|Aa-kheper-ka-ra Thoth-mosheh I||12 years||1504-1492BCE||1514BCE||1482BCE|
|Aa-kheper-en-ra Thoth-mosheh II||13 years||1492-1479BCE||1502BCE||1469BCE|
|Ma-at-ka-ra Hat-shep-sut||22 years||1479-1457BCE||1489BCE||1447BCE|
|Men-kheper-ra Thoth-mosheh III||54 years||1479-1425BCE||1489BCE||1415BCE|
We therefore have two possible candidates for the Pharaoh of the Exodus narrative: Aa-kheper-en-ra Thoth-Mosheh II, and Ma-at-ka-ra Hat-shep-sut (Men-kheper-ra Thoth-mosheh III, although technically a third possibility, would still have been a child at the time in question and Hat-shep-sut would either still have been acting as regent, or would already have usurped the throne and declared herself Pharaoh).
So could the Pharaoh of the Exodus narrative have been a woman? There is nothing in the text that would excludes this possibility, and yet it is always automatically assumed that it must have been a man (even by those who have heard of Queen Hat-shep-sut, although admittedly most people haven't). The Pharaoh portrayed in the Exodus narrative was capricious and kept changing his mind, a trait more characteristic of women than of men, and furthermore I was always perturbed by the threat made to "him" by God in Sh'mot 7:26-28 until I discovered the intriguing possibility that the Exodus "Pharaoh" might have been a woman---
|Adonai said to Mosheh, "Go to the Pharaoh and tell him: 'This is what Adonai says---Release My people, so that they can serve Me! And if you persist in refusing to release them, I am going to infest the whole of your country with frogs... the Nile will swarm with frogs: they will emerge [from the river], enter your house and come into your bedroom---even onto your bed!'..."|
Speaking as a man, I have never found the prospect of waking up to find frogs hopping about on my bed particularly alarming: not pleasant, to be sure, but not bad enough to cause me to dissolve into hysterics. Was this supposed to terrify the Pharaoh into submission? Most men would laugh at a threat like that. But, equally, most women would not: such a threat is far more likely to be effective against a woman than against a man.
Moving on, Yarov'am ben N'vat is reported to have sought the protection of "Shishak, king of Egypt" during Sh'lomoh’s reign (M'lachim Alef 11:40), and this same "Shishak" is also said to have attacked Sh'lomoh’s son, R'ḥav'am, in the 5th year of the latter's reign (M'lachim Alef 14:25, Divrei Hayamim Beit 12:2), i.e. 956BCE. This was Hedj-kheper-ra Sheshonq I, the first Pharaoh of the 22nd dynasty, whose dates are only known approximately; Egyptologists give the start of his reign conventionally as "about 945BCE", but he seems to have been already in power at more than 15 years before that, because Sh'lomoh died in 961BCE.
Another Pharaoh crops up in the Biblical narrative at the time of the final overthrow of Samaria. The text states that
|the Assyrian king discovered that Hoshé'a had betrayed him and was sending messages to the Egyptian king So, and was not paying his annual tribute as he had in previous years; the Assyrian king therefore arrested him and threw him into prison, invaded the whole country and laid siege to Samaria for three years... (M'lachim Beit 18:4-5)|
According to M'lachim Beit 18:9-11, the siege lasted from Ḥizkiyyahu 's 4th and Hoshé'a 's 7th year (723BCE) until Ḥizkiyyahu 's 6th and Hoshé'a 's 9th year (721BCE), when Samaria fell and the Northern Kingdom came to an end. "So" was Aa-kheper-ra Set-ep-en-amun O-sor-kon IV, an obscure Pharaoh of the 22nd dynasty, who reigned ca.735-712BCE. Osorkon sent no aid to Hoshé'a ; he had his own problems with the Assyrians, and only managed to avoid being attacked himself by sending a very large bribe to the Assyrian king, Sargon II.
One more Pharaoh is mentioned in the historical narrative of the Bible. The book of M'lachim records that---
|In [Yoshiyyahu's] time, the Egyptian king, Pharaoh N'cho, was marching against the Assyrian king [who lived] by the River Euphrates. King Yoshiyyahu went to confront him, but [N'cho] killed him at M'giddo where he confronted him... (M'lachim Beit 23:29)|
and the Chronicler elaborates---
|After all this, when Yoshiyyahu had finished renovating the Temple, the Egyptian king N'cho was marching to make war on Kark'mish by the [River] Euphrates, and Yoshiyyahu marched out to confront him. [N'cho] sent ambassadors to [Yoshiyyahu] to say: "I have no quarrel with you, King of Y'hudah... I am not attacking you, but I need to proceed to the location of my own war. God has told me to hurry, so don't oppose the God who is with me, or you will be destroyed!" But Yoshiyyahu refused to back down, because he was determined to fight: he took no notice of N'cho's words, [which were] from God. The battle was joined in the Megiddo Valley; and the archers shot at King Yoshiyyahu. The king said to his servants "Get me out of here, I am badly wounded!" So his servants took him from his battle-chariot and drove him to Y'rushalayim in a second carriage that he had... he died and was buried in his fathers' tombs... all of Y'hudah and Y'rushalayim mourned for Yoshiyyahu. (Divrei Hayamim Beit 35:20-24)|
Pharaoh "N'cho" was Wehem-ib-ra Nekau II, the second Pharaoh of the 26th dynasty, who reigned ca.610-595BCE; his battle against Yoshiyyahu (who died in 610BCE) was therefore right at the start of his reign. It appears that Yoshiyyahu's successor, his son Y'hoaḥaz (who had been the people's choice in preference to the older brother Elyakim), did not meet with Nekau's approval because, after only three months, Nekau invaded Y'hudah and deposed Y'hoaḥaz, replacing him with his brother, who reigned for the next 11 years as King Y'hoyakim (M'lachim Beit 23:30-36, Divrei Hayamim Beit 36:1-5).
Back to top
(2) Assyrian history
Assyria (Ashur) was a major force in the ancient world of the 9th century BCE, particularly under Ashur-nasir-apli ("the god Ashur is the protector of the heir") or Ashur-nâsir-pal II (reigned 883-859BCE) and his son Shulmanu-ashared ("the god Shulmanu is foremost") or Shalmaneser III (reigned 858-824BCE). Towards the end of his reign a revolt broke out and several years of civil war ensued, and Assyria's power then declined and it fell into obscurity.
In the middle of the 8th century BCE, though, under Tukulti-apil-esharra ("my trust is the son of the god Esharra") or Tiglath-pileser III (reigned 744-727BCE), Assyria's fortunes revived and it once again rose to prominence. After Tiglath-pileser III's death in 727BCE, he was succeeded by his son Shulmanu-ashared ("the god Shulmanu is foremost") or Shalmaneser V whose brief reign (727-722BCE) ended abruptly when his half-brother Sharru-Kenu ("legitimate king") or Sargon II (721-705BCE), another son of Tiglath-pileser III, seized power in a violent coup.
Sargon was killed in battle in Anatolia and was succeeded by his son Sin-ahhe-criba ("the god Sin has replaced the brothers") or Sennacherib (reigned 704-681BCE). It was Sennacherib who transferred the Assyrian capital to Nineveh (see M'lachim Beit 19:36 and Y'shayahu 37:37). The murder of Sennacherib is well documented in Assyrian sources as well as in the Bible (M'lachim Beit 19:37, Y'shayahu 37:38) and, in his 1980 paper The murderer of Sennacherib (published in Copenhagen Studies in Assyriology (Mesopotamia): "Death in Mesopotamia", Papers read at the XXVIeme Rencontre assyriologique internationale, edited by Bendt Alster, Akademisk Forlag, Dr Simo Parpola (University of Chicago) established the likely identity of the murderer. Sennacherib was succeeded by his son Ashur-ahu-iddina ("the god Ashur has given a brother") or Esarhaddon (reigned 680-669BCE).
Every one of the kings just named other than Ashur-nâsir-pal II had dealings with one or other of the two Hebrew kingdoms to their west:
Assyria had reached the height of its power under Sennacherib (704-681BCE), who even succeeded in capturing and sacking Babylon in about 689BCE. This dominance continued under Esarhaddon (680-669BCE) and his son Ashur-bani-apli ("the god Ashur is the creator of the heir") or Ashurbanipal (668-627BCE), but declined rapidly after Ashurbanipal's death in 627BCE. Coincidentally, at exactly that time, Nabu-apla-utzur or Nabopolassar, a Chaldæan of unknown background, seized power in Babylonia (626BCE).
The new Babylonian king fought for control, and within 10 years was in a position to mount attacks against the Assyrian territories to the west and north. In 612BCE, with the assistance of the Persian Medes with whom he was allied, Nabopolassar was able to overrun many of the most important cities of the Assyrian empire, including the capital Nineveh. After the fall of Nineveh, Assyria disappears completely from the history of ancient Mesopotamia.
Back to top
(3) Babylonian history
The first Babylonian king who is mentioned in the Scriptures is Marduk-apla-iddina, or Merodach-baladan II (722-710BCE). Information about this king is sketchy and somewhat confused. He seems to have rebelled against Assyrian domination after the accession of Sargon (721BCE), and Sargon did not succeed in subduing him until 709BCE when he fled to Elam, only to return to Babylon and seize power again in 703BCE after Sargon had been killed and his son Sennacherib had succeeded to the throne. Sennacherib was able to overcome Merodach-baladan very quickly, but Babylonian resistance to Assyrian rule seems to have continued for some years. Little else is known about him.
Merodach-baladan is mentioned as a contemporary of Ḥizkiyyahu (reigned 726-698BCE) in M'lachim Beit 20:12 and Y'shayahu 39:1; the reference in Y'shayahu calls him "M'rodach Baladan son of Baladan" and the M'lachim author calls him "B'rodach Baladan son of Baladan".
As I mentioned at the end of the section on Assyrian history, the Chaldæan Nabu-apla-utzur ("Nabopolassar") took advantage of the confusion that followed Ashurbanipal's death in 627BCE to seize power in Babylon. Much of his reign is documented in the so-called "Babylonian Chronicle" tablet BM21901 in the British Museum, London, which covers the period 616-609BCE; the Babylonian record continues in tablet BM21946, which covers the years 605-594BCE.
Nabopolassar reigned for 21 years (626-605BCE). According to the "Babylonian Chronicle" tablet BM21946, he died on 8th Abu (approx. 15th Aug.), 605BCE and was immediately succeeded by his son Nabu-kudurri-utzur ("O Nabu, protect the son") or Nebuchadnezzar II who returned to Babylon from Hamath where he was fighting the Egyptians and was crowned on 1st Ulûlu (approx. 7th Sept.), 605BCE.
According to Ptolemy's κανων βασιλεων (kanon basileon, or "Canon of the Kings"), Nebuchadnezzar II reigned for 43 years (not counting the period from his accession in the summer of 605BCE to the beginning of his "1st year" in the spring of 604BCE, i.e. his "accession year"), and was succeeded by his son Amel-Marduk (the Biblical "Evil-M'rodach", M'lachim Beit 25:27 & Yirm'yahu 52:31). Amel-Marduk reigned for two years (561-559BCE) and was then murdered by his brother-in-law (Nebuchadnezzar's son-in-law) Nergal-sharra-utzur ("Neriglissar"), who reigned for four years (559-556BCE); he died and was succeeded by his son Labashi-Marduk, who only lasted for a few months before he was deposed and and Nabu-na'id or Nabonidus came to power.
Tablet BM35382, which chronicles Nabonidus's 17-year reign (556-539BCE), records that he was absent from Babylon campaigning in Arabia for much of it, leaving his son Bel-sharra-utzur, the Biblical "Belshazzar", reigning as regent in his absence.
Meanwhile Kûrush, or Cyrus, had taken control of the whole of Persia. Croesus, the king of Lydia, felt threatened by the expanding Persian empire and his forces clashed with the Persian army in 547BCE. The battle was undecisive but the Persians pursued Croesus back to the Lydian capital, Sardis, which fell after a two-week siege. The Babylonians were allied with Lydia and the Persian and Babylonian armies eventually met at Opis, east of the Tigris, in the autumn of 539BCE. Cyrus was victorious: Opis fell, its inhabitants were massacred, and Nabonidus was captured; neighbouring Sippar and Babylon surrendered without offering any resistance, and the Persian king entered Babylon to take control.
Nabopolassar ia not mentioned in the Bible at all, but his son Nebuchadnezzar more than makes up for his father's absence from the Biblical narrative. His name is variously spelt as נְבוּכַדְנֶצַּר N'vu-chad'n-etzar and as נְבוּכַדְרֶאצַּר N'vu-chad'r-etzar, the latter form being very close to that Babylonian Nabu-kudurri-utzur.
Nebuchadnezzar II's reign can be dated precisely with no room for doubt by means of an astronomical observations diary tablet, catalogue no. VAT4956, which is in the collection of the Vorderasiatisches Museum in East Berlin.
Yirm'yahu 25:1 records that Nebuchadnezzar's 1st year coincided with Y'hoyakim's 4th (605BCE) and Yirm'yahu 46:2 places the battle of Kark'mish, in which Nebuchadnezzar routed the Egyptians, in the same year---which is in precise agreement with Babylonian Chronicle tablet BM21946.
According to the Biblical narrative accounts, Nebuchadnezzar attacked Y'rushalayim twice. The first attack occurred in Nebuchadnezzar's 7th year (or his 8th if his "accession year" is included), i.e. 597BCE. On this occasion, he merely deposed the young king Y'hoyachin and placed his uncle Mattanyah on the throne of Y'hudah as King Tzid'kiyyahu---this is documented in M'lachim Beit 24:12, where it is clearly stated to have taken place in Nebuchadnezzar's eighth year. However in Yirm'yahu 52:28, where the number of Y'hudim deported at the same time is reported, the date is given as Nebuchadnezzar's seventh year, following the Babylonian system.
BM21946's account of Nebuchadnezzar's first attack on Y'rushalayim also places it in his 7th year. It occupies lines 11-13 on the reverse of the tablet and reads as follows---the translation is taken from Assyrian & Babylonian Chronicles by A. K. Grayson, published by Eisenbrauns, 2000), page 102:
|The seventh year: In the month Kislev the king of Akkad mustered his army and marched to Hattu. He encamped against the city of Judah and on the second day of the month Adar he captured the city (and) seized (its) king. A king of his own choice he appointed in the city (and) taking the vast tribute he brought it into Babylon.|
The Biblical account in M'lachim parallels this remarkably closely:
|...at that time, Nebuchadnezzar's servants had attacked Y'rushalayim and the city was under siege; then Nebuchadnezzar himself came upon the city, while his servants were besieging it, and King Y'hoyachin of Y'hudah surrendered to the king of Babylonia, together with his mother, his servants, his ministers-of-state and his officials: the king of Babylonia arrested him in his eighth year. [Nebuchadnezzar] plundered all the treasuries of Adonai's Temple and the treasuries of the king's palace, and also stripped off all the golden ornaments that King Sh'lomoh of Yisraél had decorated Adonai's Sanctuary with, as Adonai had instructed him... the king of Babylonia placed [Y'hoyachin's] uncle Mattanyah on the throne in his place, changing his name to Tzid'kiyyahu... (M'lachim Beit 24:10-17)|
Y'hoyachin's dethronement and arrest get a much terser treatment in the Chronicle---
|...at the turn of the year, Nebuchadnezzar sent and brought him to Babylonia, together with the most precious utensils of Adonai's House, and appointed his [father's] brother Tzid'kiyyahu king over Y'hudah and Y'rushalayim. (Divrei Hayamim Beit 36:10)|
Note that even the date given by BM21946 for Y'hoyachin's arrest agrees with the Biblical narrative, because Adar is the 12th (i.e. last) month of the year, so Nebuchadnezzar did indeed seize Jehoiachin לִתְשׁוּבַת הַשָּׁנָה lit'shuvat hashanah, "at the end of the [regnal] year", just as Divrei Hayamim Beit 36:10 records.
The second attack on Y'rushalayim is documented in M'lachim Beit 25 and Yirm'yahu 52. Y'rushalayim was under siege from the winter of Tzid'kiyyahu's 9th year (589BCE) until the summer of his 11th year (587BCE), a period of some eighteen months. The city walls were then breached and the city fell; the defending soldiers deserted and fled for their lives, and Tzid'kiyyahu himself also managed to escape, although he was pursued by the Babylonian troops and captured (M'lachim Beit 25:1-7, Yirm'yahu 52:4-11). The prophet Yirm'yahu laments the king's capture in the fourth of his five mournful poems on the destruction of Y'rushalayim: "Our life-breath, Adonai's messiah, was captured in their traps..." (Eichah 4:20—remember that all Hebrew kings are called messiahs). However it was not until 13 months later, in the summer of Nebuchadnezzar's nineteenth year (586BCE), that the Babylonian commander, Nabu-sharra-iddânu ("Nebuzaradan") returned to Y'rushalayim and destroyed the Temple (M'lachim Beit 25:8-9, Yirm'yahu 52:12-13). Yirm'yahu again adopts the Babylonian reckoning-system when he reports the number of Y'hudahns who were deported on this occasion (52:29) and there he gives the date as Nebuchadnezzar's eighteenth year---in 52:12, he was using the Hebrew system (i.e. counting Nebuchadnezzar's "accession year" as his "first"), as in M'lachim Beit 25:8. Unfortunately, the Chronicle tablet that would have covered Nebuchadnezzar's 18th year has not so far been found, so at this time we do not have a Babylonian account of the final destruction of Y'rushalayim and the Temple.
Y'hoyachin, who was deported to Babylonia and imprisoned there by Nebuchadnezzar in 597BCE, spent 37 years in confinement; he was released under the general amnesty declared by Nebuchadnezzar's son Amel-Mardûk (the Biblical "Evil-M'rodach"), to celebrate his succession to the Babylonian throne in 561BCE (M'lachim Beit 25:27, Yirm'yahu 52:31). The Biblical narratives do not record how long Y'hoyachin lived, but it appears from M'lachim Beit 25:29-30 and Yirm'yahu 52:33-34 that he lived for a considerable number of years after being released from detention by Amel-Mardûk: he was no more than 55 (and possibly only 45) years old when he was released, so he could conceivably have lived for as long as 30 or 40 years after that.
It is also noteworthy that the duration of Nebuchadnezzar's reign according to the Biblical narrative also agrees with secular history: because Y'hoyachin was released from detention by Amel-Marduk (or Evil-M'rodach) "in his accession year" (i.e. in the latter part of the year in which Nebuchadnezzar died), which was also the 37th year of Y'hoyachin's confinement (M'lachim Beit 25:27, Yirm'yahu 52:31). But we have already seen that Nebuchadnezzar was in his 7th year when he deposed and arrested Y'hoyachin, which means that he had already been reigning for six years prior to that; he therefore reigned for a total of 6 + 37 = 43 years, exactly as Ptolemy's "Canon" says.
The Biblical narratives give no indication of how long Amel-Marduk (Evil-M'rodach) reigned, and makes no mention at all of Nergal-sharra-utzur (Neriglissar), Labashi-Marduk, or Nabu-na'id (Nabonidus). Well---that isn't quite true: Neriglissar does show up in Zedekiah's 11th year (587BCE) as one of the officers (with the rank of "Rav-Mag") who commanded the final assault on Y'rushalayim (Yirm'yahu 39:3), and later in the same chapter he crops up again as one of a group of officers in whose custody the prophet Yirm'yahu is placed (vv.11-13). This was some 29 years before Neriglissar murdered Amel-Marduk (Evil-M'rodach) and claimed the throne for himself, but it is hardly surprising that the king's son-in-law should have held a senior rank in the army.
In any case---the Bible may not record how long Amel-Marduk (Evil-M'rodach) reigned, but this issue does come up in the Talmud (Treatise M'gillah, folio 11b), where it is reported as a "tradition" that he reigned for 23 years. That isn't right, though: Ptolemy only gives him two years, and this is backed up by Babylonian sources. But just look at this:
|Labashi-Marduk (a few months only)||------||556BCE|
Now isn't that a coincidence! It isn't hard to see how the names of three totally unmemorable and (from the Hebrew point of view) unimportant and irrelevant obscure Babylonian kings could be lost in an orally-transmitted tradition, all of them becoming merged into "Evil-M'rodach", the only one who is mentioned in the Scriptures. This might also account for the book Daniyyél calling Nabonidus's son Bel-sharra-utzur (Belshazzar) "the king" (several times in chapter 5, and also in 7:1 and 8:1), even though he never actually was king of Babylonia.
Back to top
(4) Achæmenid (Persian) history
The kings of the dynasty founded by Kûrush (Cyrus) "The Great", which ruled Persia from about 559BCE to 330BCE, are known as the Achæmenids, from Kûrush's great-great-grandfather Hakhamanish (7th century BCE), who is called Achæmenes in Greek writings. There were ten Achæmenid kings...
|Kûrush (Cyrus) "The Great"||09 years||539-530BCE|
|Kambutziya (Cambyses), son of Cyrus||08 years||529-522BCE|
|Dârayavahu (Darius) I, son of Hystaspes (a Persian noble)||36 years||521-486BCE|
|Khshayârshâ (Xerxes) I, son of Darius I||21 years||486-465BCE|
|Artakhshathrâ (Artaxerxes) I, son of Xerxes I||41 years||464-424BCE|
|Dârayavahu (Darius) II, illegitimate son of Artaxerxes I||19 years||423-404BCE|
|Artakhshathrâ (Artaxerxes) II, son of Darius II||46 years||404-359BCE|
|Vahauka (Artaxerxes III), son of Artaxerxes II||21 years||359-338BCE|
|Hawarsha[?] (Arogos or Arses)||02 years||338-336BCE|
|Dârayavahu (Darius) III, great-grandson of Darius II||04 years||336-332BCE|
Only three of the Achæmenid kings are of interest in the context of Biblical history: Cyrus the Great, his son Kambutziya (Cambyses), and Darius I.
Cyrus commemorated his capture of Nabonidus, the last Babylonian king, and his conquest of the Babylonian empire (539BCE) on this 9"-long clay cylinder, part of the British Museum collection (see BM90920). After describing his victory and attributing his success to Marduk, the god of Babylon, he goes on to describe the relief-measures he brought to the city's inhabitants, and tells how he arranged for the return of a number of images of gods, which Nabonidus and his predecessors had collected in Babylon, to their proper temples throughout Mesopotamia and western Persia. At the same time he made arrangements for the restoration of these various temples, and organized the return to their homelands of a number of groups of people who were being held captive in Babylonia by the Babylonian kings. Although the Y'hudim are not specifically mentioned in this document, their return to Israel after decades of exile following their deportation by Nebuchadnezzar II was part of this policy.
According to the Biblical book Ezra-N'ḥemyah,
|In the first year of Kûrush, king of Persia, in order to bring about the LORD's prophecy that Yirm'yahu had spoken, the LORD motivated Kûrush, king of Persia, to issue a proclamation throughout his kingdom, and also to put it in writing, saying:|
"Thus says Kûrush, king of Persia, The LORD, God of the Heavens, has given to me all the kingdoms of the Earth, and He has commanded me to build a House for Him in Y'rushalayim, which is in Y'hudah. Therefore, whoever is among you of all His people---may his God be with him! let him go up to Y'rushalayim, which is in Y'hudah, and build the House for the LORD, Israel's God---He is the God Who is in Y'rushalayim... and whoever remains from whatever place he has settled in---the people of that place shall help him with silver, gold, possessions and cattle---[they shall give] donations for the House of God, which is in Y'rushalayim."
Then the family-heads of Judah and Benjamin, the Kohanim and the Levites arose, and all those whom God motivated to go up to build the LORD's House, which is in Y'rushalayim, and all those around them provided them with silver vessels, gold, possessions, cattle and precious things, besides everything that was donated.
King Kûrush also produced all the vessels from the LORD's House which Nebuchadnezzar had removed from Y'rushalayim and had placed in the temple of his [own] gods... Kûrush, the king of Persia, had his treasurer Mitr'dat bring them out, and he counted them out to Shesh-batzar, the prince of Judah. There were 30 gold basins, 1,000 silver basins, 29 knives, 30 gold bowls, 410 secondary silver bowls, and 1,000 other vessels: in all, 5,400 silver and gold vessels; Shesh-batzar brought all this up when the exiles returned from Babylon to Y'rushalayim. (Ezra 1:1-11; the first two verses and a small part of the third are reproduced word-for-word at the very end of the Chronicle)
Interestingly, in Cyrus's own document which has survived and is currently in the British Museum (see picture above), he gives the credit for his conquest of Babylon to the Babylonian god Marduk, whereas in the Biblical version he acknowledges Israel's God as having "given all all the kingdoms of the Earth to him".
More than 40,000 Y'hudim, plus more than 7,000 male and female bonded servants, led by Crown Prince Z'rubavel ben Sh'altiyel ("Zerubbabel"---a grandson of King Y'hoyachin), Chief Kohén-designate Yéshua ben Y'hotzadak (who was a grandson of S'rayah, the last Chief Priest who had served in Sh'lomoh’s Temple---see M'lachim Beit 25:18, Yirm'yahu 52:24) and others (see Ezra 2:2), took advantage of Cyrus's amnesty to return to their ancestral homeland (Ezra 2:64-65), and after making the long journey (which took four months at that time, see Ezra 7:9), all of these dispersed back to their home towns (Ezra 2:70).
A few weeks after all these Israelites had re-settled in their ancestral home-towns, Rosh Hashanah (the New Year festival) arrived and, according to Ezra 3:1, the people assembled "as one man" in Y'rushalayim. Yéshua and the other Kohanim had already rebuilt the Great Altar on the Temple site and they re-commenced the daily sacrificial services on Tishri 1st (i.e. on Rosh Hashanah)---even though they had not as yet even started to rebuild the Temple (Ezra 3:6). The foundations of the new building were laid in Iyyar (April-May) of the following year, i.e. 538BCE (3:8-10).
The so-called "Samaritans", who were descendants of the foreigners that the Assyrians had settled in the territories of the ten northern tribes after overthrowing the Northern Kingdom and deporting all its Israelite population in 721BCE (see M'lachim Beit 17:24-41), then approached Z'rubavel, Yéshua and the other Y'hudi leaders and pretended that they too wanted to participate in the rebuilding of the Temple, claiming that they had been sacrificing to Yisraél’s God "ever since the time of Esarhaddon, king of Assyiria, who brought us here" (Ezra 4:1-2---that had been nearly 200 years earlier). The Y'hudi leaders refused, pointing out that Cyrus had specified that it was the Y'hudi exiles who were to return to Y'hudah and rebuild God's Temple---but the real reason was that these people had already shown themselves to be enemies of the Y'hudim (4:1) by intimidating the workers and interfering with the building work that was already in progress (4:4).
These "Samaritans" didn't really want to help. They still bore a grudge about not having been accepted as part of Israel two centuries earlier on account of their refusal to abandon their own idols and serve God and God alone (see M'lachim Beit 17:33-34,40-41), and now they were also afraid that the returning Israelites would expel them from the lands they had settled in to regain all of Eretz Yisrael (echoes of this same kind of mentality can be seen even in our own time). It was because of this that they started trying to hinder the rebuilding of the Temple right from the very start and, when their attempt to join in the reconstruction (so they would be in a position to be even more obstructive) was frustrated, they started bribing the architects in charge of the project to impede the work, which continued throughout Cyrus's reign and that of his successor (Cambyses), right up to the reign of Darius I (Ezra 4:5). This doesn't seem to have been very effective as long as Cyrus was alive, so as soon as he had died and his son Cambyses was on the throne, they started sending letters to the king making (unspecified) accusations against the Y'hudim (4:6---the text calls Cambyses "Aḥashvérosh").
That didn't work either so, when Darius I came to power in Cambyses's place in 521BCE, they tried a different tactic (Ezra 4:7---the writer refers to Darius as "Artaḥ'shasta", equivalent to Artakh'shathra, a title commonly used by the Achæmenid kings). The text of this letter is reproduced in full in verses 11-16 and is followed by Darius's reply ordering the immediate cessation of the rebuilding work (verses 18-22). The conspirators thereupon rushed back to Y'rushalayim and stopped the work by force (v.23).
The work of rebuilding remained at a standstill until the following year, which was Darius's 2nd (v.24---here, Darius is called by his actual name), i.e. 520BCE, when two of Darius's officials, accompanied by troops, arrived and demanded to know who had authorised the reconstruction works that had previously been taking place (Ezra 5:3). These officials then sent a letter to the king informing him that the Y'hudim were claiming that Cyrus had given permission for the Temple to be rebuilt, and asking the king to search the royal archives to see if this was true. Darius did so, and found that it indeed was the case, so he commanded that the Y'hudim be allowed to resume and complete the work (6:1-8), that his officials should assist in whatever manner was needed, and provide suitable animals to be sacrificed on Darius's own behalf (6:9-10), with dire consequences to anyone disobeying the king's command (6:11-12).
After that, the building work proceeded without any further interruption, and the new building was completed on Adar 3rd in Darius's 6th year (Ezra 6:15), i.e. 516BCE---exactly 70 years after Solomon's Temple was destroyed by Nebuchadnezzar (in 586BCE), just as the prophet Yirm'yah had predicted in his famous prophecy (which is discussed in greater depth in Addendum 2 below). The new Temple was dedicated with great jubilation (6:16-18), and six weeks later they celebrated Pesaḥ (6:19-22).
In the summer of the following year (more specifically, on Av 1st of Darius's 7th year, i.e. 515BCE---Ezra 7:8-9), "a brilliant scholar of Mosheh's Torah" (7:6) arrived in Y'rushalayim: Yéshua's uncle, Ezra son of S'rayah (7:1). It is not clear why he had chosen to remain in exile until after the Temple reconstruction had been completed. Ezra brought with him a letter from Darius authorising him, and any other Y'hudim who wanted to accompany him, to travel to Y'hudah, to collect donations in Babylonia for the Temple funds, promising that Darius would himself contribute, and requiring Ezra to teach and to enforce the law of the Torah and also Persian law in Y'hudah, and to impose the appropriate punishments on offenders, "whether it be execution, deportation, fine or imprisonment" (7:12-26). Ezra immediately set about this task, but his book ends abruptly after just three more chapters and we hear no more about him.
The book N'ḥemyah resumes the historical narrative 13 years later, in 502BCE, Darius I's 20th year (N'ḥemyah 1:1, 2:1---this writer also calls Darius "Artaḥ'shasta"). There is no other information of historical interest in this book other than the detail that this "Artaḥ'shasta" reigned for at least 32 years (N'ḥemyah 5:14, 13:6)---Darius I actually reigned for 36 years (521-486BCE).
Addendum 1: Who was "Aḥashvérosh" in the book of Esther?
Who is the king called "Aḥashvérosh" in the book of Esther? Is the book even historical? My personal opinion is that it is not: many scholars have taken the view that "Aḥashvérosh" is an attempt to transliterate the Persian name Kh'shayarsha (Xerxes) into Hebrew letters, and that Xerxes I is meant; but Xerxes I is not known to have had either a queen called Vashti or a Judæan queen called Ester (or Hadassah), or chamberlains named M'human, Biz'ta, Ḥarvonah etc. (Est. 1:10), or advisers called Karsh'na, Shétar, Tar'shish etc. (Est. 1:14), or a Viceroy by the name of Haman, or one called Mordochai---and neither is any of the other Achæmenid kings, for that matter.
Mordochai was certainly an historical person: his full name was Mordochai Bil'shan (i.e. Mordochai "the Linguist") and he is listed among the Judæan elders who, together with Crown Prince Z'rubavel and Chief Kohen-designate Y'hoshua ben Y'hotzadak (who was nicknamed Yéshua), led the returning exiles in 539BCE (see Ezra 2:2, and also N'ḥemyah 7:7). And therein lies the problem: if he returned to Judæa right at the beginning of Cyrus's reign, how could he have been around in the reign of "Aḥashvérosh", whoever he was? But even if Esther is just a literary legend which features a famous and prominent character from Hebrew history, the question remains---is "Aḥashvérosh" supposed to be an actual king, or is he purely fictitious?
The identification of the Mordochai character in the Esther story with the historical Mordochai who features in Ezra-N'ḥemyah is reinforced by a midrashic legend reported in the Talmud (Treatise M'gillah, folio 13b) that he "knew all the 70 languages"---hence his "surname" Bil'shan ("the Linguist") in Ezra 2:2 and N'ḥemyah 7:7---which is linked with the statement in Est. 2:22 that the "matter [of Bigtan and Teresh's conspiracy] 'became known' to Mordochai", the implication being that he overheard the two of them discussing it in their own language which he, unknown to them, was able to understand.
I noted above that Cyrus's son Cambyses is called by the name "Aḥashvérosh" in Ezra 4:6. Could the "Aḥashvérosh" in the book of Esther also be Cambyses? On the face of it, no---because Cambyses only reigned for 8 years (530-522BCE), and the king who is called "Aḥashvérosh" in Esther reigns for at least 12 years (Est. 3:7).
But let's look into this a little more deeply. It is known that a revolt against Cambyses broke out in 522BCE, and Cambyses was on his way to deal with it when he was accidentally killed. Could the author of "Esther" be suggesting that the revolt was triggered by the Judæans being allowed to kill 75,000 Persians on one day (Est. 9:16)? If such is the case, the (fictitious) "King Aḥashvérosh" in the story would have reigned for twelve years and no more; and, although Cyrus actually reigned for nine years, in Hebrew tradition (Talmud, Treatise M'gillah, folio 11b) he is said to have reigned for only five (in fact, the Talmudic text reads "Darius and Cyrus", but this has to be an error in redaction). In other words, in the Hebrew tradition, Cyrus and "Aḥashvérosh" together reigned for a total of 17 years---which, by a strange coincidence, just happens to be exactly the combined duration of the actual reigns of Cyrus (9 years) and his son Cambyses (8 years) according to secular history.
Back to top
Addendum 2: The problems raised by the book of Daniel
Who was Daniel? At the beginning of his book we read
|The king said to Ashp'naz, his chief officer, to select from the Israelites---from the royal family and from the part'mim ["nobles"]---a group of flawless young men, good-looking and well-educated, skilled in science and articulate, and strong enough to stand [and serve] in the king's palace---and to teach them the Chaldæan script and language. (Daniyel 1:3-4)|
According to Daniyel 1:6-7, among the group chosen were Daniel himself and his three friends Ḥananyah, Misha'el and Azar'yah---who were promptly given Persian names (Bel-t'sha'tzar, Shad-rach, Meishach & Avéd-n'go) by Ashp'naz. It is also stated that "Daniel was [there] until the first year of King Cyrus" (Daniyel 1:21), and that "this Daniel prospered during the reign of Darius as he had in the reign of Cyrus the Persian" (Daniyel 6:29). This places Daniel during the Babylonian exile period, between 586BCE and at least 520BCE, and the dating is reinforced by the prophet Y'ḥezkel ("Ezekiel") who also lived during the Babylonian exile period and who mentions Daniel three times (Y'ḥezkél 14:14,20 & 28:3) as one of Israel's men of legendary wisdom.
So Daniel himself, assuming he was a real historical person, is supposed to have lived in in the early part of the 6th century BCE. It is not, however, clear by any means that he actually existed: he is not mentioned anywhere else in the Bible apart from the three references in Ezekiel, two of which (Y'ḥezkél 14:14,20) associate him with the mythological Iyyov ("Job"), and there are a number of anomalies in the book of Daniel that suggest it is a much later, and very possibly mythological, composition.
First of all, there are several oddities of language. There is nothing surprising about him using the Persian word פַּרְתְּמִים part'mim, "nobles" (a word that is only found here and twice in Esther, which is also set during the exile period but after Babylonia had fallen to the Persian king Cyrus) in Daniyel 1:3, but Daniel also uses Greek words---notably קַתְרֹס katros, פְסַנְתֵּרִין psan'térin and סוּמְפֹּנְיָה sumponyah (which all occur in Daniyel 3:5, 3:7, 3:10 and 3:15 apart from sumponyah, which is missing from 3:7)...
It is most unlikely that anyone in the Babylonian empire had any contact with Greeks as early as the time of Nebuchadnezzar, and the presence of Greek words in a Babylonian royal proclamation (and it is clear from the repetetive and legalistic language used that the text of the actual proclamation is allegedly being quoted) raises serious doubts about its authenticity.
It is also noteworthy that the language in which the book is written changes twice. It begins in Hebrew, but switches abruptly into Aramaic part-way through verse 2:4 (the parts in blue are in Hebrew and those in red are in Aramaic):
|...וַיְדַבְּרוּ הַכַּשְׂדִּים לַמֶּלֶךְ אֲרָמִית: מַלְכָּא, לְעָלְמִין חֱיִי! אֱמַר חֶלְמָא לְעַבְדָךְ וּפִשְׁרָא נְחַוֵּא|
|vay'dabbru hakasdim lamelech aramit: mal'ka, l'al'min ḥeyi! emar ḥel'ma l'av'dach ufish'ra n'ḥavvé...|
|Then the Chaldæans replied to the king in Aramaic: "Your Majesty, may you live for ever! Tell your servants the dream and we will reveal its explanation..."|
Secondly, there are historical issues. Daniel tells a somewhat far-fetched story in 4:28-37 about how Nebuchadnezzar lost his sanity and was driven from his kingdom, living like a wild animal for seven years until he submitted to God's sovereignty. Nothing like this is known to have actually occurred, although it was well-known in Hebrew folklore that it was supposed to happen, as Y'shayahu had very sarcastically prophesied in a long tirade against "the king of Babylonia" that can be found in Y'shayahu 14:4-23---
|Oh, how you have fallen from the heights [of your former splendour], Venus, the "Morning Star"! How you have been cut down to the ground, you "Conqueror of Nations"! You said to yourself, "I will ascend into Heaven, I will set my throne even higher than God's stars---I will sit at the extreme northern end of the Temple Mountain [the holiest part of the Temple courtyard where the most holy sacrifices were slaughtered, compare Vayikra 1:11]---I will rise above the highest clouds, I will become like the Most High!" But instead you have been brought down to the nether world, to the depths of despair... (Y'shayahu 14:12-15)|
The historical problems continue throughout the book: Nabonidus's son Bel-sharra-utzur (Belshazzar) was never king of Babylonia (see the section on Babylonian history above), and yet Daniel calls him "king" several times in chapter 5, and also in 7:1 and 8:1---historically, Bel-sharra-utzur only acted as regent in his father Nabonidus's place while the latter was absent from Babylon (which in fact was the majority of his reign), and Nabonidus was overthrown by the Persian king Cyrus before his son could ever reign as king, while Daniel says that when "Belshazzar" was killed the throne passed to "Darius the Mede" (5:30-6:1). The first Darius didn't in fact come to power until after the reigns of Cyrus (9 years) and his son Cambyses (8 years), and he wasn't a "Mede" either.
Then there is chapter 9, to which I have devoted a page all to itself - see The 9th chapter of Daniyel.
All things considered, I tend to concur with the opinion of the majority of modern scholars, who generally agree that "Daniel" is an anonymous composition dating from the 2nd century BCE. The unknown writer tries to discourage anyone from trying to understand the seemingly very precise predictions that he makes about the time that is to elapse before the "End"---in 12:4, the eponymous "Daniel" is instructed specifically to "encrypt" the book (i.e. write it in coded language) and "seal it up until the time of the End" so that "many will research [it] and thereby knowledge will increase".
Despite the influence of Mesopotamian and Persian mythology which is apparent in the imagery of Daniel's visions in chapters 7-12, the book certainly appears to be Hebraic in origin and his "prophecies" of the destruction of the Second Temple are consistent with the orally-transmitted "traditional" chronology preserved in the Talmud and Midrashim such as Séder Olam, which has only 490 years (instead of the roughly 655 years there actually were) between the destruction of Solomon's Temple by Nebuchadnezzar and the destruction of the Second Temple by Titus (i.e. "seventy weeks of years... to expunge transgression, to atone for sin and to expiate iniquity", Daniyel 9:24)---traditionally broken down into 70 years of exile, 34 years of Persian rule, 180 years of Greek rule, 103 years of independence under the Hasmonæans (or "Maccabees") and 103 years under Herod's dynasty (Treatise M'gillah, folio 11b).
Strictly speaking, Daniel is not a "prophet": his book is one of the K'tuvim rather than the N'viyim (see The 24 Books of the Hebrew Scriptures); he is never referred to as "Daniel the Prophet"; and he never uses language such as 'כֹּה אָמַר ה koh amar adonai ("So says the LORD"), 'נְאֻם ה n'um adonai ("the LORD declares") or 'הָיְתָה עָלַי יַד ה hay'tah alai yad adonai ("the LORD's power came over me"), like the Prophets used---neither does he ever speak directly in God's Name. Finally, and most telling of all, nowhere in his Book do we find a single exhortation to repentance, which is the true Hebrew definition of a "prophet" (rather than just a person who makes predictions of the future).
Nonetheless, "Daniel" does display some of the characteristics that are associated with being a "prophet": in the first half of the book, he successfully "interprets" Nebuchadnezzar's dreams on at least two separate occasions (ch.2 and ch.4---in the former case without even being told in advance what the dream was about); he deciphers and explains the strange writing that is inscribed in the plaster of the palace wall during a great banquet hosted by Crown Prince Belshazzar (ch.5); and he is protected by God when he is thrown into a pit of lions for defying an edict of Darius I prohibiting the offering of prayers to any god for a period of 30 days (ch.6). In the second half of the book, he documents three dreams each of which is explained to him by an "angel" (chapters 7, 8 and 9), and also one long apocalyptic vision (chapters 10-12).
Back to top
Any advertisements appearing below this line are inserted by "tripod", please IGNORE them
ℼⴭ∧⼼楴汴㹥⼼敨摡ⴾ㸭㰊捳楲瑰琠灹㵥琢硥⽴慪慶捳楲瑰㸢⼊伯湷牥光瘊牡张潟煩灟瑣㴠㔠㬰椊⡦张潟煩灟瑣㴾〱‰籼䴠瑡汦潯⡲慍桴爮湡潤⡭⨩〱⼰ㄨ〰弭潟煩灟瑣⤩㸠〠⤠笠瘊牡张楯煱㴠张楯煱簠⁼嵛潟煩異桳嬨漧煩慟摤慐敧牂湡❤✬祌潣❳⥝潟煩異桳嬨漧煩慟摤慐敧慃❴✬湉整湲瑥㸠圠扥楳整❳⥝潟煩異桳嬨漧煩慟摤慐敧楌敦祣汣❥✬湉整摮崧㬩弊楯煱瀮獵⡨❛楯影潤慔❧⥝昨湵瑣潩⡮ 慶楯ⁱ‽潤畣敭瑮挮敲瑡䕥敬敭瑮✨捳楲瑰⤧※楯祴数㴠✠整瑸樯癡獡牣灩❴※楯獡湹‽牴敵楯牳‽潤畣敭瑮氮捯瑡潩牰瑯捯汯⬠✠⼯硰漮湷牥煩渮瑥猯慴⽳⽳祬潣湳樮❳慶‽潤畣敭瑮朮瑥汅浥湥獴祂慔乧浡⡥猧牣灩❴嬩崰※慰敲瑮潎敤椮獮牥䉴晥牯⡥楯ⱱ猠㬩紊⠩㬩紊⼊䜯潯汧湁污瑹捩ੳ慶束煡㴠张慧ⁱ籼嬠㭝弊慧異桳嬨弧敳䅴捣畯瑮Ⱗ唧ⵁㄲ〴㘲㔹ㄭ✹⥝束煡瀮獵⡨❛獟瑥潄慭湩慎敭Ⱗ琧楲潰潣❭⥝束煡瀮獵⡨❛獟瑥畃瑳浯慖❲ㄬ✬敭扭牥湟浡❥✬潭摲捯慨❩㌬⥝束煡瀮獵⡨❛瑟慲正慐敧楶睥崧㬩⠊畦据楴湯⤨笠瘊牡朠‽潤畣敭瑮挮敲瑡䕥敬敭瑮✨捳楲瑰⤧※慧琮灹‽琧硥⽴慪慶捳楲瑰㬧朠獡湹‽牴敵慧献捲㴠⠠栧瑴獰✺㴠‽潤畣敭瑮氮捯瑡潩牰瑯捯汯㼠✠瑨灴㩳⼯獳❬㨠✠瑨灴⼺眯睷⤧⬠✠朮潯汧ⵥ湡污瑹捩潣⽭慧樮❳慶‽潤畣敭瑮朮瑥汅浥湥獴祂慔乧浡⡥猧牣灩❴嬩崰※慰敲瑮潎敤椮獮牥䉴晥牯⡥慧⥳⥽⤨⼯祌潣湉瑩昊湵瑣潩敧剴晥牥敲⡲ 慶污㵬琠楨潤畣敭瑮挮潯楫㭥椊愨汬㴽✠⤧爠瑥牵慦獬㭥瘊牡挠潯楫彥慮敭㴠✠䕒䕆剒剅✽慶瑳牡⁴‽污慬瑳湉敤佸⡦潣歯敩湟浡⥥晩⠠瑳牡⁴㴽ⴠ⤱爠瑥牵慦獬㭥猊慴瑲⬠‽潣歯敩湟浡敬杮桴慶湥‽污湩敤佸⡦㬧Ⱗ猠慴瑲㬩椊攨摮㴠‽ㄭ 湥‽污敬杮桴敲畴湲愠汬献扵瑳楲杮猨慴瑲湥⥤畦据楴湯朠瑥畑牥⡹ 慶晲‽敧剴晥牥敲⡲㬩椊爨牦㴠‽✧ 敲畴湲映污敳慶ⁱ‽硥牴捡兴敵祲爨牦礧桡潯挮浯Ⱗ✠㵰⤧晩⠠⥱爠瑥牵㭱焊㴠攠瑸慲瑣畑牥⡹晲Ⱳ✠Ⱗ✠㵱⤧敲畴湲焠㼠焠㨠∠㬢紊昊湵瑣潩硥牴捡兴敵祲昨汵ⱬ猠瑩ⱥ焠灟牡浡 慶瑳牡⁴‽畦汬氮獡䥴摮硥晏猨瑩⥥晩⠠瑳牡⁴㴽ⴠ⤱爠瑥牵慦獬㭥猊慴瑲㴠映汵慬瑳湉敤佸⡦影慰慲⥭晩⠠瑳牡⁴㴽ⴠ⤱爠瑥牵慦獬㭥猊慴瑲⬠‽影慰慲敬杮桴慶湥‽畦汬椮摮硥晏✨✦瑳牡⥴晩⠠湥㴽ⴠ⤱攠摮㴠映汵敬杮桴敲畴湲甠敮捳灡⡥畦汬献扵瑳楲杮猨慴瑲湥⥤⸩灳楬⡴•⤢樮楯⡮⬢⤢畦据楴湯朠湥牥瑡䡥敲⡦瑡条整灭慬整笩愊慴牨晥琽浥汰瑡敲汰捡⡥弧奍剕彌Ⱗ眠湩潤潬慣楴湯栮敲敲汰捡⡥栧瑴㩰⼯Ⱗ✠⤧⸩敲汰捡⡥弧奍䥔䱔彅Ⱗ䌧敨正㈥漰瑵㈥琰楨╳〲牔灩摯㈥䴰浥敢╲〲楳整✡㬩ਠ慶祬潣彳摡㴠䄠牲祡⤨慶祬潣彳湯潬摡瑟浩牥慶浣牟汯‽氢癩≥慶浣桟獯⁴‽琢楲潰祬潣潣≭慶浣瑟硡摩㴠∠洯浥敢敲扭摥敤≤慶牴灩摯浟浥敢彲慮敭㴠∠潭摲捯慨≩慶牴灩摯浟浥敢彲慰敧㴠∠潭摲捯慨⽩楢摢瑡獥栮浴≬慶牴灩摯牟瑡湩獧桟獡‽ㄢ㤴㤲㐳㨰㠴〴㝢ㅥ㕣㐹㍦㘵㕤㍢搷㠶㘸挶收㔰㬢ਊ慶祬潣彳摡损瑡来牯⁹‽≻浤穯㨢猢捯敩祴⽜楨瑳牯≹∬湯慴杲瑥㨢☢䅃㵔慦業祬㈥愰摮㈥氰晩獥祴敬≳∬楦摮睟慨≴∺瑓摵⁹桔楂汢≥㭽ਊ慶祬潣彳摡牟浥瑯彥摡牤㴠∠㐵㠮⸰㐲⸷㔲∴慶祬潣彳摡睟睷獟牥敶‽眢睷琮楲潰祬潣潣≭慶祬潣彳摡瑟慲正獟慭汬㴠∠瑨灴⼺洯浥敢獲琮楲潰潣⽭摡⽭浩⽧潣浭湯漯彴浳污晬慲敭朮晩爿湡㵤〸〹㘹㬢瘊牡氠捹獯慟彤牴捡彫敳癲摥㴠∠瑨灴⼺洯浥敢獲琮楲潰潣⽭摡⽭浩⽧潣浭湯漯彴摡敳癲摥朮晩爿湡㵤〸〹㘹㬢瘊牡氠捹獯獟慥捲彨畱牥⁹‽敧兴敵祲⤨⼼捳楲瑰ਾ㰊捳楲瑰琠灹㵥琢硥⽴慪慶捳楲瑰•牳㵣栢瑴㩰⼯捳楲瑰祬潣潣⽭慣浴湡椯楮獪㸢⼼捳楲瑰ਾ㰊捳楲瑰琠灹㵥琧硥⽴慪慶捳楲瑰㸧 慶潧杯敬慴‽潧杯敬慴籼笠㭽 潧杯敬慴浣‽潧杯敬慴浣籼嬠㭝 昨湵瑣潩⡮ †瘠牡朠摡‽潤畣敭瑮挮敲瑡䕥敬敭瑮✨捳楲瑰⤧†朠摡獡湹‽牴敵†朠摡祴数㴠✠整瑸樯癡獡牣灩❴†瘠牡甠敳卓⁌‽栧瑴獰✺㴠‽潤畣敭瑮氮捯瑡潩牰瑯捯汯†朠摡牳‽用敳卓⁌‿栧瑴獰✺㨠✠瑨灴✺ ਫ††✠⼯睷潧杯敬慴獧牥楶散潣⽭慴⽧獪术瑰樮❳†瘠牡渠摯‽潤畣敭瑮朮瑥汅浥湥獴祂慔乧浡⡥猧牣灩❴嬩崰†渠摯慰敲瑮潎敤椮獮牥䉴晥牯⡥慧獤潮敤㬩 ⥽⤨⼼捳楲瑰ਾ㰊捳楲瑰琠灹㵥琧硥⽴慪慶捳楲瑰㸧 潧杯敬慴浣異桳昨湵瑣潩⡮ †朠潯汧瑥条搮晥湩卥潬⡴⼧㔹㘹㔳㘹启䥒㍟〰㉘〵摟灦Ⱗ嬠〳ⰰ㈠〵ⱝ✠楤灧摡ㄭ㔴㈰㐰㔱ㄹ㘲〭⤧愮摤敓癲捩⡥潧杯敬慴異慢獤⤨㬩 †潧杯敬慴敤楦敮汓瑯✨㤯㤵㌶㤵⼶剔彉扡癯彥㈷砸〹摟灦Ⱗ嬠㈷ⰸ㤠崰搧癩札瑰愭ⵤ㐱〵〲ㄴ㤵㈱ⴶ✱⸩摡卤牥楶散木潯汧瑥条瀮扵摡⡳⤩†朠潯汧瑥条搮晥湩卥潬⡴⼧㔹㘹㔳㘹启䥒扟汥睯㝟㠲㥸弰晤❰㝛㠲〹ⱝ✠楤灧摡ㄭ㔴㈰㐰㔱ㄹ㘲㈭⤧愮摤敓癲捩⡥潧杯敬慴異慢獤⤨㬩 †潧杯敬慴異慢獤⤨攮慮汢卥湩汧剥煥敵瑳⤨†朠潯汧瑥条攮慮汢卥牥楶散⡳㬩 ⥽⼼捳楲瑰ਾਊ猼牣灩⁴祴数∽整瑸樯癡獡牣灩≴‾⠊畦据楴湯椨噳††晩 椡噳⤠ †笠 †††爠瑥牵㭮 †素 †瘠牡愠䵤牧㴠渠睥䄠䵤湡条牥⤨††慶祬潣彳牰摯獟瑥㴠愠䵤牧挮潨獯健潲畤瑣敓⡴㬩 †瘠牡猠潬獴㴠嬠氢慥敤扲慯摲Ⱒ∠敬摡牥潢牡㉤Ⱒ∠潴汯慢彲浩条≥琢潯扬牡瑟硥≴猢慭汬潢≸琢灯灟潲潭Ⱒ∠潦瑯牥∲猢楬敤≲㭝 †瘠牡愠䍤瑡㴠琠楨祬潣彳摡损瑡来牯㭹 †愠䵤牧献瑥潆捲摥慐慲⡭瀧条❥愨䍤瑡☠…摡慃浤穯 ‿摡慃浤穯㨠✠敭扭牥⤧††晩⠠桴獩氮捹獯獟慥捲彨畱牥⥹ †笠 †††愠䵤牧献瑥潆捲摥慐慲⡭欢祥潷摲Ⱒ琠楨祬潣彳敳牡档煟敵祲㬩 †素ਠ††汥敳椠⡦摡慃⁴☦愠䍤瑡昮湩彤桷瑡††††††摡杍敳䙴牯散偤牡浡✨敫睹牯❤摡慃楦摮睟慨⥴†††† †映牯⠠慶湩猠潬獴††††††慶汳瑯㴠猠潬獴獛㭝 †††椠愨䵤牧椮即潬䅴慶汩扡敬猨潬⥴††††††††††桴獩氮捹獯慟孤汳瑯⁝‽摡杍敧却潬⡴汳瑯㬩 †††素 †素ਊ††摡杍敲摮牥效摡牥⤨††摡杍敲摮牥潆瑯牥⤨⡽昨湵瑣潩⡮ 瘊牡眠㴠〠‽ⰰ洠湩浩浵桔敲桳汯‽〳㬰ਊ晩⠠潴⁰㴽猠汥⥦笊 †爠瑥牵牴敵晩⠠祴数景眨湩潤湩敮坲摩桴 㴽✠畮扭牥‧††⁷‽楷摮睯椮湮牥楗瑤㭨 †栠㴠眠湩潤湩敮䡲楥桧㭴紊攊獬晩⠠潤畣敭瑮搮捯浵湥䕴敬敭瑮☠…搨捯浵湥潤畣敭瑮汅浥湥汣敩瑮楗瑤籼搠捯浵湥潤畣敭瑮汅浥湥汣敩瑮效杩瑨⤩笊 †眠㴠搠捯浵湥潤畣敭瑮汅浥湥汣敩瑮楗瑤㭨 †栠㴠搠捯浵湥潤畣敭瑮汅浥湥汣敩瑮效杩瑨汥敳椠搨捯浵湥潢祤☠…搨捯浵湥潢祤挮楬湥坴摩桴簠⁼潤畣敭瑮戮摯汣敩瑮效杩瑨⤩笊 †眠㴠搠捯浵湥潢祤挮楬湥坴摩桴††‽潤畣敭瑮戮摯汣敩瑮效杩瑨敲畴湲⠠眨㸠洠湩浩浵桔敲桳汯⥤☠…栨㸠洠湩浩浵桔敲桳汯⥤㬩紊⤨⤩㬩ਊਊ眊湩潤湯潬摡㴠映湵瑣潩⡮††慶‽潤畣敭瑮朮瑥汅浥湥䉴䥹⡤䘢潯整䅲≤㬩 †瘠牡戠㴠搠捯浵湥敧䕴敬敭瑮䉳呹条慎敭∨潢祤⤢せ㭝 †戠愮灰湥䍤楨摬昨㬩 †映献祴敬搮獩汰祡㴠∠汢捯≫††潤畣敭瑮朮瑥汅浥湥䉴䥹⡤氧捹獯潆瑯牥摁䙩慲敭⤧献捲㴠✠愯浤愯⽤潦瑯牥摁椮牦浡瑨汭㬧 †ਠਊ†† †⼠ 佄⁍湉摁 †⠠畦据楴湯椨味敲汬硩††††††慶‽潤畣敭瑮挮敲瑡䕥敬敭瑮✨晩慲敭⤧††††瑳汹潢摲牥㴠✠✰††††瑳汹慭杲湩㴠〠††††瑳汹楤灳慬⁹‽戧潬正㬧 †††攠献祴敬挮獳汆慯⁴‽爧杩瑨㬧 †††攠献祴敬栮楥桧⁴‽㈧㐵硰㬧 †††攠献祴敬漮敶晲潬⁷‽栧摩敤❮††††瑳汹慰摤湩‽㬰 †††攠献祴敬眮摩桴㴠✠〳瀰❸ਊ††††慶獩求歯摥祂潄慭湩㴠映湵瑣潩⡮栠敲††††††††††慶汢捯敫䑤浯楡獮㴠嬠 †††††††∠湡湡慹潰湲㌱〰⸰牴灩摯挮浯Ⱒ †††††††∠硸灸牯确硸琮楲潰潣≭ †††††崠††††††慶汦条㴠映污敳†††††† †††††映牯 慶㵩㬰椠戼潬正摥潄慭湩敬杮桴※⭩††††††††††††††晩 牨晥献慥捲⡨戠潬正摥潄慭湩孳椠崠⤠㸠‽‰††††††††††††††††††汦条㴠琠畲㭥 †††††††素 †††††素 †††††爠瑥牵汦条†††† †††瘠牡朠瑥敍慴潃瑮湥⁴‽畦据楴湯 敭慴慎敭⤠ †††笠 †††††瘠牡洠瑥獡㴠搠捯浵湥敧䕴敬敭瑮䉳呹条慎敭✨敭慴⤧††††††潦椨〽※㱩敭慴敬杮桴※⭩⤫ †††††笠ਠ††††††††晩 敭慴孳嵩朮瑥瑁牴扩瑵⡥渢浡≥ 㴽洠瑥乡浡††††††††⁻ †††††††††爠瑥牵敭慴孳嵩朮瑥瑁牴扩瑵⡥挢湯整瑮⤢※ †††††††素ਠ††††††††††††敲畴湲映污敳†††††††† †††瘠牡朠瑥潃浭湥乴摯獥㴠映湵瑣潩⡮敲敧偸瑡整湲††††††††††慶潮敤‽絻††††††慶潮敤䅳㴠嬠㭝 †††††瘠牡瀠敲敦牲摥潎敤䱳獩⁴‽❛❡挧Ⱗ✠❢㭝 †††ਠ††††††昨湵瑣潩敧乴摯獥桔瑡慈敶潃浭湥獴渨慰瑴牥⥮ †††††笠 †††††††椠渨栮獡桃汩乤摯獥⤨††††††††††††††††††晩⠠慴乧浡㴽‽䤧剆䵁❅††††††††††††††††††††††敲畴湲映污敳††††††††††††††††††††潦瘨牡椠㴠〠※‼档汩乤摯獥氮湥瑧㭨椠⬫††††††††††††††††††††††晩⠠渨挮楨摬潎敤孳嵩渮摯呥灹㴽‽⤸☠…瀨瑡整湲琮獥⡴档汩乤摯獥楛潮敤慖畬⥥⤩ †††††††††††笠 †††††††††††††瘠牡愠敲乡浡‽慰瑴牥硥捥渨挮楨摬潎敤孳嵩渮摯噥污敵嬩崱††††††††††††††潮敤孳牡慥慎敭⁝‽㭮 †††††††††††素 †††††††††††攠獬晩⠠档汩乤摯獥楛潮敤祔数㴠㴽ㄠ††††††††††††††††††††††††††敧乴摯獥桔瑡慈敶潃浭湥獴渨挮楨摬潎敤孳嵩慰瑴牥⥮††††††††††††††††††††††††††††††††††††⡽潤畣敭瑮戮摯ⱹ爠来硥慐瑴牥⥮㬩ਊ††††††潦瘨牡椠椠牰晥牥敲乤摯獥楌瑳††††††††††††††晩⠠潮敤孳牰晥牥敲乤摯獥楌瑳楛嵝††††††††††††††††††晩 獩牔汥楬⁸☦渠摯獥灛敲敦牲摥潎敤䱳獩孴嵩慰敲瑮潎敤瀮牡湥乴摯慰敲瑮潎敤瀮牡湥乴摯††††††††††††††††††††††潮敤䅳瀮獵⡨潮敤孳牰晥牥敲乤摯獥楌瑳楛嵝瀮牡湥乴摯慰敲瑮潎敤瀮牡湥乴摯慰敲瑮潎敤㬩 †††††††††素 †††††††††攠獬††††††††††††††††††††††潮敤䅳瀮獵⡨渠摯獥灛敲敦牲摥潎敤䱳獩孴嵩⁝㬩 †††††††††素 †††††††素 †††††素 †††††爠瑥牵潮敤䅳†††††††† †††ਠ††††慶牰灯牥潎敤㴠渠汵㭬 †††瘠牡愠敲乡摯獥㴠朠瑥潃浭湥乴摯獥 敮⁷敒䕧灸 帧牡慥吠灹㵥愢敲彡尨睜⤫✢⤠⤠ †††映牯⠠慶‽㬰椠㰠愠敲乡摯獥氮湥瑧㭨椠⬫††††††††††慶‽慰獲䥥瑮木瑥潃灭瑵摥瑓汹⡥牡慥潎敤孳嵩⸩楷瑤⥨††††††晩⠠愨㸠‽〳⤰☠…愨㰠‽〴⤰††††††††††††††牰灯牥潎敤㴠愠敲乡摯獥楛㭝 †††††††戠敲歡††††††††††ਊ††††慶牰灯牥祴慎敭㴠朠瑥敍慴潃瑮湥⡴瀢潲数瑲≹ 籼映污敳††††晩 獩牔汥楬⁸☦⠠牰灯牥潎敤 ††††††††††牳‽⼧摡⽭摡椯橮捥䅴晩慲敭栮浴❬††††††牰灯牥潎敤椮獮牥䉴晥牯⡥ⱥ瀠潲数乲摯楦獲䍴楨摬㬩 †††素 †††攠獬晩 獩牔汥楬⁸☦℠ 牰灯牥潎敤⤠⤠⼠ 汓灡琠敨愠癥湥桴畯桧⁴桴牥獩渠污捯瑡摥猠潬ੴ††††††††††牳‽⼧摡⽭摡椯橮捥䅴晩慲敭栮浴❬††††††瑳汹獣䙳潬瑡㴠✠潮敮㬧 †††††瘠牡挠楤⁶‽潤畣敭瑮挮敲瑡䕥敬敭瑮✨楤❶㬩 †††††挠楤瑳汹‽眢摩桴㌺〰硰活牡楧㩮〱硰愠瑵㭯㬢 †††††挠楤灡数摮桃汩⡤攠⤠††††††湩敳瑲敂潦敲挨楤ⱶ戠氮獡䍴楨摬㬩 †††素 †††攠獬晩 椡䉳潬敫䉤䑹浯楡⡮氠捯瑡潩牨晥⤠⤠ †††笠 †††††瘠牡椠橮⁆‽潤畣敭瑮挮敲瑡䕥敬敭瑮✨晩慲敭⤧††††††湩䙪献祴敬戮牯敤‽〧㬧 †††††椠橮⹆瑳汹慭杲湩㴠〠††††††湩䙪献祴敬搮獩汰祡㴠✠汢捯❫††††††湩䙪献祴敬挮獳汆慯⁴‽渧湯❥††††††湩䙪献祴敬栮楥桧⁴‽㈧㐵硰㬧 †††††椠橮⹆瑳汹癯牥汦睯㴠✠楨摤湥㬧 †††††椠橮⹆瑳汹慰摤湩‽㬰 †††††椠橮⹆瑳汹楷瑤‽㌧〰硰㬧 †††††椠橮⹆牳‽⼧摡⽭摡椯橮捥䅴晩慲敭栮浴❬ †††††椠⡦戠☠… 椡味敲汬硩簠⁼ 祴数景椠味敲汬硩㴠‽產摮晥湩摥• ⼯䄠汬漠桴牥琠楲潰牰灯ੳ††††††††††††††慶摣癩㴠搠捯浵湥牣慥整汅浥湥⡴搧癩⤧††††††††摣癩献祴敬㴠∠楷瑤㩨〳瀰㭸慭杲湩ㄺ瀰⁸畡潴∻††††††††摣癩愮灰湥䍤楨摬 湩䙪⤠††††††††湩敳瑲敂潦敲挨楤ⱶ戠氮獡䍴楨摬㬩 †††††素ਠ†††††⡽搠捯浵湥獩牔汥楬⁸⤩㰊猯牣灩㹴ਊ搼癩椠㵤琢形潣瑮楡敮≲猠祴敬∽慢正牧畯摮⌺䙄䍄䙃※潢摲牥戭瑯潴㩭瀱⁸潳楬㌣㌹㌹㬹瀠獯瑩潩㩮敲慬楴敶※湩敤㩸㤹㤹㤹㤹ℹ浩潰瑲湡≴ਾℼⴭ潦浲渠浡㵥猢慥捲≨漠卮扵業㵴爢瑥牵敳牡档瑩⤨•摩✽敨摡牥獟慥捲❨㸠㰊湩異⁴祴数∽整瑸•汰捡桥汯敤㵲匢慥捲≨猠穩㵥〳渠浡㵥猢慥捲㉨•慶畬㵥∢ਾ椼灮瑵琠灹㵥戢瑵潴≮瘠污敵∽潇∡漠䍮楬正∽敳牡档瑩⤨㸢㰊是牯㹭㰊瑳汹㹥昊牯⍭敨摡牥獟慥捲††楷瑤㩨㤠㘱硰††慭杲湩›‰畡潴㠠硰††潰楳楴湯›敲慬楴敶ਊ潦浲栣慥敤彲敳牡档椠灮瑵笠 †栠楥桧㩴㐠瀰㭸 †映湯楳敺›㐱硰††楬敮栭楥桧㩴㐠瀰㭸 †瀠摡楤杮›‰瀸㭸 †戠硯猭穩湩㩧戠牯敤潢㭸 †戠捡杫潲湵㩤⌠㑆㉆㥅††潢摲牥›瀱⁸潳楬䈣䉂䈸㬸 †琠慲獮瑩潩㩮戠捡杫潲湵ⵤ潣潬〳洰慥敳漭瑵ਬ††††††††潣潬〳洰慥敳昊牯⍭敨摡牥獟慥捲湩異孴祴数∽整瑸崢笠 †眠摩桴›〱┰潦浲栣慥敤彲敳牡档椠灮瑵瑛灹㵥琢硥≴㩝潦畣††潢摲牥挭汯牯›䄣䐲㔰㬴 †戠捡杫潲湵ⵤ潣潬㩲⌠晦㭦 †戠硯猭慨潤㩷〠〠硰ㄠ瀲⁸㐭硰⌠㉁い㐵ਊ昊牯⍭敨摡牥獟慥捲湩異孴祴数∽畢瑴湯崢笠 †瀠獯瑩潩㩮愠獢汯瑵㭥 †琠灯›瀱㭸 †爠杩瑨›瀱㭸 †漠慰楣祴›㬱 †戠捡杫潲湵㩤⌠䙄䍄䙃††潣潬㩲⌠㘴㜳㐳††楷瑤㩨ㄠ㔲硰††畣獲牯›潰湩整㭲 †栠楥桧㩴㌠瀸㭸 †戠牯敤㩲渠湯㭥紊昊牯⍭敨摡牥獟慥捲湩異孴祴数∽整瑸崢昺捯獵縠椠灮瑵瑛灹㵥戧瑵潴❮㩝潨敶Ⱳ昊牯⍭敨摡牥獟慥捲湩異孴祴数✽畢瑴湯崧栺癯牥笠 †戠捡杫潲湵ⵤ潣潬㩲⌠㕁䕃㘵††潣潬㩲⌠晦㭦紊昊牯⍭敨摡牥獟慥捲湩異孴祴数∽整瑸崢昺捯獵縠椠灮瑵瑛灹㵥戧瑵潴❮⁝††慢正牧畯摮挭汯牯›㔣䄲䑅㭆 †挠汯牯›昣晦㰊猯祴敬ਾ㰊捳楲瑰ਾ畦据楴湯猠慥捲楨⡴笩 †ਠ††⼯搠瑥牥業敮攠癮物湯敭瑮ਠ††慶敳牡档敟癮ਠ††晩⠠祬潣彳摡睟睷獟牥敶湩敤佸⡦⸢摰∮ ‾ㄭ †††猠慥捲彨湥⁶‽栧瑴㩰⼯敳牡档ㄵ瀮祬潣潣⽭⽡㬧 †素攠獬晩⠠祬潣彳摡睟睷獟牥敶湩敤佸⡦⸢慱∮ ‾ㄭ †††猠慥捲彨湥⁶‽栧瑴㩰⼯敳牡档ㄵ焮祬潣潣⽭⽡㬧 †素攠獬†††猠慥捲彨湥⁶‽栧瑴㩰⼯敳牡档ㄵ氮捹獯挮浯愯✯††瘊牡猠慥捲彨整浲㴠攠据摯啥䥒潃灭湯湥⡴潤畣敭瑮献慥捲敳牡档⸲慶畬⥥瘊牡猠慥捲彨牵‽敳牡档敟癮猫慥捲彨整浲楷摮睯漮数⡮敳牡档畟汲㬩ਊ敲畴湲映污敳紊㰊猯牣灩㸭㰊瑳汹㹥 †⸠摡敃瑮牥汃獡筳慭杲湩〺愠瑵絯㰊猯祴敬ਾ搼癩椠㵤琢形摡•汣獡㵳愢䍤湥整䍲慬獳•瑳汹㵥搢獩汰祡戺潬正椡灭牯慴瑮※癯牥汦睯栺摩敤㭮眠摩桴㤺㘱硰∻ਾ愼栠敲㵦栢瑴㩰⼯摡牴捡業楮瑳牥慩㕬挮浯振楬正敮⽷愿㘽㜳㤳∴琠瑩敬∽畢汩潹牵漠湷眠扥楳整愠⁴牔灩摯挮浯•瑳汹㵥昢潬瑡氺晥㭴眠摩桴ㄺ㘸硰※潢摲牥〺㸢㰊浩牳㵣栢瑴㩰⼯祬氮杹潣⽭祬琯印瑩⽥浩条獥是敲䅥㉤樮杰•污㵴䴢歡潹牵漠湷映敲敷獢瑩湯吠楲潰潣≭猠祴敬∽潢摲牥〺※楤灳慬㩹汢捯≫⼠ਾ⼼㹡ਠ搼癩椠㵤愢彤潣瑮楡敮≲猠祴敬∽楤灳慬㩹汢捯Ⅻ浩潰瑲湡㭴映潬瑡氺晥㭴眠摩桴㜺㠲硰∠ਾ猼牣灩⁴祴数∽整瑸樯癡獡牣灩≴搾捯浵湥牷瑩⡥祬潣彳摡❛敬摡牥潢牡❤⥝㰻猯牣灩㹴㰊搯癩ਾ⼼楤㹶㰊搯癩ਾ猼牣灩⁴祴数∽整瑸樯癡獡牣灩≴搾捯浵湥牷瑩⡥祬潣彳摡❛汳摩牥崧㬩⼼捳楲瑰‾ℼⴭ愠摤摥㜠㈯′ⴭਾ搼癩椠㵤䘢潯整䅲≤猠祴敬∽慢正牧畯摮⌺䙄䍄䙃※潢摲牥琭灯ㄺ硰猠汯摩⌠㤳㤳㤳※汣慥㩲潢桴※楤灳慬㩹潮敮※楷瑤㩨〱┰椡灭牯慴瑮※潰楳楴湯爺汥瑡癩㭥稠椭摮硥㤺㤹㤹ℹ浩潰瑲湡㭴栠楥桧㩴〹硰椡灭牯慴瑮㸢ਠ搼癩挠慬獳∽摡敃瑮牥汃獡≳猠祴敬∽楤灳慬㩹汢捯Ⅻ浩潰瑲湡㭴漠敶晲潬㩷楨摤湥※楷瑤㩨ㄹ瀶㭸㸢㰊牨晥∽瑨灴⼺愯瑤慲正洮湩獩整楲污⸵潣⽭汣捩湫睥㼯㵡㌶㌷㐹•楴汴㵥戢極摬礠畯睯敷獢瑩瑡吠楲潰潣≭猠祴敬∽汦慯㩴敬瑦※楤灳慬㩹汢捯㭫眠摩桴ㄺ㘸硰※潢摲牥〺㸢㰊浩牳㵣栢瑴㩰⼯祬氮杹潣⽭祬琯印瑩⽥浩条獥是敲䅥㉤樮杰•污㵴䴢歡潹牵漠湷映敲敷獢瑩湯吠楲潰潣≭猠祴敬∽潢摲牥〺※楤灳慬㩹汢捯㭫∠⼠ਾ⼼㹡ਠ搼癩椠㵤昢潯整䅲彤潣瑮楡敮≲猠祴敬∽楤灳慬㩹汢捯Ⅻ浩潰瑲湡㭴映潬瑡氺晥㭴眠摩桴㜺㠲硰㸢㰊晩慲敭椠㵤氢捹獯潆瑯牥摁䙩慲敭•瑳汹㵥戢牯敤㩲㬰搠獩汰祡戺潬正※汦慯㩴敬瑦※敨杩瑨㤺瀶㭸漠敶晲潬㩷楨摤湥※慰摤湩㩧㬰眠摩桴㜺〵硰㸢⼼晩慲敭ਾ⼼楤㹶㰊搯癩ਾ⼼楤㹶ਊ