Jehu

This paper examines the function of the Omride enclosure at Jezreel in the Israelite kingdom's administration. The excavated remains, the similarity between the plan of the enclosure and that of the Assyrian "Fort Shalmaneser", and Biblical passages all argue in favour of a military function for this enclosure. Based on this military function, the symbolic meaning of the toponmym "Jezreel" in Hosea 1-3 is explored. The role of Jezreel in Jehu's revolt is also discussed.
In Hosea 2, the destruction of Israel's military emplacements, which is called “the day of Jezreel,” is seen as a positive development. As a result of this destruction, Israel resumes its reliance on God and the chapter concludes with a dialogue of mutual commitment. Jezreel's symbolism then reverts to its literal meaning “God will sow,”reinterpreted to refer to God’s acceptance of Israel’s renewed reliance on Him. An addendum to the paper argues for attributing the authorship of the Tel Dan stele to Hazael.

Hypothesizing that Jehu was a scion of the royal family founded by Omri, as the inscriptions of Shalmaneser of Assyria suggest, this article aims at clarifying the way the ancient sources referring to Jehu's coup present the accompanying bloodshed as affecting ‘the House of Ahab’ alone. Jehu's identification as Ahab's kinsman clarifies the positions he held under the Ahabites—bodyguard and general—presupposing royal personal trust. Jehu's status as an Omride may explain his decision to leave Jezreel, the capital of the Ahabites, not to establish a new capital, but to rule from Samaria, the capital founded by Omri, who is suggested to have been their common forefather.

The Black Obelisk of Shalmaneser III provides important documentation that Jehu was king of Israel.  It also is evidence that Hazael, King of Aram Damascus (Syria) was a contemporary of Jehu, as seen in I Kings 19:17.  This talk comes after the "Going to the Bathroom in Lachich" talk.

The Bible says that Nehemiah was cupbearer to Artaxerxes throughout his entire 41-year reign. The Oriental Institute of Chicago has on display the bas-reliefs from Persepolis which shows Darius, Xerxes and Artaxerxes along with some of their staff. Nehemiah, the eunuch (beardless) cupbearer, is clearly seen six different times at Persepolis, but for some reason, no researcher or scholar has identified him specifically. But we can now do so.  This also confirms that Xerxes and Artaxerxes I were, indeed, the same king as the Bible also indicates.

The present study purports to analyze the story of Jehu (2 Kings 9-10) based on the prophecies proclaimed to Jehu. The military coup conducted by Jehu was a bloody revolution. Jehu, however, used prophecies to justify the military activities. Using the authority of prophecy, he removed his political opponents, including Baal worshippers and pro-Phoenician faction. The assessment of Jehu’s regime proves that his revolution was incomplete. The revolution of Jehu was short-term and incomplete. It is clear that the revolution should not be achieved by violence. However, his achievements cannot be completely ignored. Because he is recognized as the only king among the kings of Northern Kingdom to have done “honest things” (1 Kings 10:30), although prophecies were used to justify violence.

This talk is a review of the article by the same name in the November/December 2017 issue of Biblical Archaeology Review.  A stone toilet was found in a shrine in Lachish during the reign of Hezekiah.  Along with other evidence that the shrine was deliberately desecrated, there were seals from Hezekiah,  which supports the account of Hezekiah's reform in II Kings 18.  A similar religious reform by Jehu about 100 years earlier is also discussed.  This talk follows the Bronze Trees in China Talk.