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Following the discovery of documents written in the ] and ], it was thought that ''Chedorlaomer'' is a transliteration of the Elamite compound ''Kudur-Lagamar'', meaning ''servant of Lagamaru'' – a reference to ], an Elamite deity whose existence was mentioned by ]. However, no mention of an individual named ''Kudur Lagamar'' has yet been found; inscriptions that were thought to contain this name are now known to have different names (the confusion arose due to similar lettering).<ref> at JewishEncyclopedia.com</ref><ref> from ''History of Egypt'' by G. Maspero</ref> In the so-called Chedor-laomer texts, from the Spartoli tablets collection in the British Museum, Kutir-Nahhunte II is represented by Kudur-lagamar.<ref>Hindel, Ronald (1994). "Finding Historical Memories in the Patriarchal Narratives". ''Biblical Archaeology Review''. 21 (4): 52–59, 70–72.</ref> Kutir-Nahhunte I of ], who was contemporary with ], might be represented by Kudur-lagamar(Chedor-laomer) as well. Indeed, it was only in the 18th century BC that ] was one of the dominant powers of Mesopotamia, as described in the Bible, when Kutir-nahunte I and his uncle ] (1778-1745 BC) ruled. ], who for some time was the most powerful person in the area, respectfully addressed as "Father" by Amorite Mesopotamian kings such as ] of ], ] of ], and even ] of Babylon was the most powerful king in Mesopotamia, and ] and ] obeyed his orders and conquered the northern kingdom of ] for him. During his reign alone, ] interfered extensively with Mesopotamian politics, allowing messengers and envoys to travel far west to ] and ] in Syria.<ref>Kenneth Anderson Kitchen, On the Reliability of the Old Testament, Wm. B. Eerdmans Publishing, 2003, p. 321</ref> In addition, the fact that Kingdom of ], which regularly sent envoys to ] in ] and continued to interact with the ], was under Elam's influence during the reign of ] suggests that ], like ], may have been under ]'s influence.<ref>Kitchen, p. 321</ref> In fact, during the reign of the then ] of ], his messenger reached ] and sent his three servants to King ] of ] (1772-1762 BC), and the king of ] also sent two messengers to ].<ref>Charpin, Dominique (2010). Writing, Law, and Kingship in Old Babylonian Mesopotamia. Translated by Todd, Jane Marie. University of Chicago Press. ISBN 978-0-226-10159-0. p. 124</ref> Following the discovery of documents written in the ] and ], it was thought that ''Chedorlaomer'' is a transliteration of the Elamite compound ''Kudur-Lagamar'', meaning ''servant of Lagamaru'' – a reference to ], an Elamite deity whose existence was mentioned by ]. However, no mention of an individual named ''Kudur Lagamar'' has yet been found; inscriptions that were thought to contain this name are now known to have different names (the confusion arose due to similar lettering).<ref> at JewishEncyclopedia.com</ref><ref> from ''History of Egypt'' by G. Maspero</ref> In the so-called Chedor-laomer texts, from the Spartoli tablets collection in the British Museum, Kutir-Nahhunte II is represented by Kudur-lagamar.<ref>Hindel, Ronald (1994). "Finding Historical Memories in the Patriarchal Narratives". ''Biblical Archaeology Review''. 21 (4): 52–59, 70–72.</ref> Kutir-Nahhunte I of ], who was contemporary with ], might be represented by Kudur-lagamar(Chedor-laomer) as well. Indeed, it was only in the 18th century BC that ] was one of the dominant powers of Mesopotamia, as described in the Bible, when Kutir-nahunte I and his uncle ] (1778-1745 BC) ruled. ], who for some time was the most powerful person in the area, respectfully addressed as "Father" by Amorite Mesopotamian kings such as ] of ], ] of ], and even ] of Babylon was the most powerful king in Mesopotamia, and ] and ] obeyed his orders and conquered the northern kingdom of ] for him. During his reign alone, ] interfered extensively with Mesopotamian politics, allowing messengers and envoys to travel far west to ] and ] in Syria.<ref>Kenneth Anderson Kitchen, On the Reliability of the Old Testament, Wm. B. Eerdmans Publishing, 2003, p. 321</ref> In addition, the fact that Kingdom of ], which regularly sent envoys to ] in ] and continued to interact with the ], was under Elam's influence during the reign of ] suggests that ], like ], may have been under ]'s influence.<ref>Kitchen, p. 321</ref> In fact, during the reign of the then ] of ], his messenger reached ] and sent his three servants to King ] of ] (1772-1762 BC), and the king of ] also sent two messengers to ].<ref>Charpin, Dominique (2010). Writing, Law, and Kingship in Old Babylonian Mesopotamia. Translated by Todd, Jane Marie. University of Chicago Press. ISBN 978-0-226-10159-0. p. 124</ref>


The translation of "]" from the ]<ref>Gertoux, Gerard (2015). . Lulu.com. pp. 27-28. ISBN 978-1329553538.</ref>: The translation of "]" from the ]<ref>Gertoux, Gerard (2015). . Lulu.com. pp. 27-28. ISBN 978-1329553538.</ref><ref>{{cite book |author=Pinches, Theophilus |title=The Old Testament In the Light of The Historical Records and Legends of Assyria and Babylonia |year=1908 |edition= third |publisher= Society for Promoting Christian Knowledge |location=London |url=https://archive.org/stream/cu31924005788256}} pp. 223-233.</ref>:
<blockquote>With their firm counsel, they established Kudur-Lagamar, king of Elam. Now, one who is pleasing to them will exercise kingship in Babylon, the city of Babylonia (...) What king of Elam is there who provided for Esagila and ... ? The Babylonians ... and their message: “(As for) rds that you wrote: ‘I am a king, son of king, of ternal, the son of a king's daughter who sat upon the royal throne. Dur-ṣil-ilani son of ku]], who plunder of , he sat on the royal throne ... us, let a king come whose firmly founded] from ancient days, he should be called lord of Babylon (...) When the guardian of well-being cries The protective spirit of Esharra was frightened away. The Elamite hastened to evil deeds, for the Lord devised evil for Babylon. When the protective genius of justice stood aside, the protective spirit of Esharra, temple of all the gods, was frightened away. The Elamite enemy took away his possessions, Enlil, who dwelt therein, became furious. When the heavens (?) changed their appearance, the fiery glare and ill wind obliterated their faces. Their gods were frightened off, they went down to the depths. Whirlwinds, ill wind engulfed the heavens. Anu (the gods') creator had become furious. He diminished their (celestial) appearances, he laid waste (?) his (own celestial) position, with the burning of the shrine E-ana he obliterated its designs. Esharra, the netherworld trembled. commanded total destruction. become furious: he commanded for Sumer the smashing of En's land. Which one is Kudur-Lagamar, the evil doer? He called therefore the Umman-man(da he level)led the land of Enlil, he laid waste (?) at their side. When the of Ê-zida, and Nabu, trustee of all hastened to He set downstream, toward the ocean, Ibbi-Tutu, who was on the sea, hastened to the East, He (Nabu) crossed the sea and accupied a dwelling not his own. The rites of E-zida, the sure house, were deathly still. The Elamite sent forth his chariotry, he headed dowstream toward Borsippa. He came down the dark way, he entered Borsippa. The vile Elamite toppled its sanctuary, he slew the nobles of ...with weapons, he plundered all the temples. He took their possessions and carried them off to Elam. He destroyed its wall, he filled the land (...) an improvident sovereign he felled with weapons Dur-ṣil-ilani son of Aku]], he plundered water over Babylon and Esagila, he slaughtered its with his own weapon like sheep, he burned with fire, old and young, with weapons, he cut down young and old. ] son of Gazza, plundered the water over Babylon and Esagila, his son smote his pate with his own weapon. his lordship to the of Annunit Elam plundered the great ..., he sent like the deluge, all the cult centers of Akkad and their sanctuaries he burned re Kudur-Lagamar his son c his middle and his heart with an iron dagger, his enemy he took and sought out (?). The wicked kings, criminals, captured. The king of the gods, Marduk, became angry at them (...) of evil to him his heart the doer of sin must not </blockquote> <blockquote>With their firm counsel, they established Kudur-Lagamar, king of Elam. Now, one who is pleasing to them will exercise kingship in Babylon, the city of Babylonia (...) What king of Elam is there who provided for Esagila and ... ? The Babylonians ... and their message: “(As for) rds that you wrote: ‘I am a king, son of king, of ternal, the son of a king's daughter who sat upon the royal throne. Dur-ṣil-ilani son of ku]], who plunder of , he sat on the royal throne ... us, let a king come whose firmly founded] from ancient days, he should be called lord of Babylon (...) When the guardian of well-being cries The protective spirit of Esharra was frightened away. The Elamite hastened to evil deeds, for the Lord devised evil for Babylon. When the protective genius of justice stood aside, the protective spirit of Esharra, temple of all the gods, was frightened away. The Elamite enemy took away his possessions, Enlil, who dwelt therein, became furious. When the heavens (?) changed their appearance, the fiery glare and ill wind obliterated their faces. Their gods were frightened off, they went down to the depths. Whirlwinds, ill wind engulfed the heavens. Anu (the gods') creator had become furious. He diminished their (celestial) appearances, he laid waste (?) his (own celestial) position, with the burning of the shrine E-ana he obliterated its designs. Esharra, the netherworld trembled. commanded total destruction. become furious: he commanded for Sumer the smashing of En's land. Which one is Kudur-Lagamar, the evil doer? He called therefore the Umman-man(da he level)led the land of Enlil, he laid waste (?) at their side. When the of Ê-zida, and Nabu, trustee of all hastened to He set downstream, toward the ocean, Ibbi-Tutu, who was on the sea, hastened to the East, He (Nabu) crossed the sea and accupied a dwelling not his own. The rites of E-zida, the sure house, were deathly still. The Elamite sent forth his chariotry, he headed dowstream toward Borsippa. He came down the dark way, he entered Borsippa. The vile Elamite toppled its sanctuary, he slew the nobles of ...with weapons, he plundered all the temples. He took their possessions and carried them off to Elam. He destroyed its wall, he filled the land (...) an improvident sovereign he felled with weapons Dur-ṣil-ilani son of Aku]], he plundered water over Babylon and Esagila, he slaughtered its with his own weapon like sheep, he burned with fire, old and young, with weapons, he cut down young and old. ] son of Gazza, plundered the water over Babylon and Esagila, his son smote his pate with his own weapon. his lordship to the of Annunit Elam plundered the great ..., he sent like the deluge, all the cult centers of Akkad and their sanctuaries he burned re Kudur-Lagamar his son c his middle and his heart with an iron dagger, his enemy he took and sought out (?). The wicked kings, criminals, captured. The king of the gods, Marduk, became angry at them (...) of evil to him his heart the doer of sin must not </blockquote>


Revision as of 17:50, 23 November 2023

King of Elam in the Bible

Chedorlaomer, also spelled Kedorlaomer (/ˌkɛdərˈleɪəmər/; Hebrew: כְּדָרְלָעֹמֶר‎, Modern: Kədorla'ōmer, Tiberian: Kŏḏorlā'ōmer; Template:Lang-el Khodollogomor), is a king of Elam mentioned in Genesis 14. Genesis portrays him as allied with three other kings, campaigning against five Canaanite city-states in response to an uprising in the days of Abraham.

Etymology

See also: Battle of Siddim

The name Chedorlaomer is associated with familiar Elamite components, such as kudur, meaning "servant", and Lagamar, who was a high goddess in the Elamite pantheon. The 1906 Jewish Encyclopedia stated that, apart from the fact that Chedorlaomer can be identified as a proper Elamite compound, all else is matter of controversy and "the records give only the rather negative result that from Babylonian and Elamite documents nothing definite has been learned of Chedorlaomer".

Background

Chedorlaomer's reign

After twelve years of being under Elamite rule, in the thirteenth year, the Cities of the Plain (Sodom, Gomorrah, Admah, Zeboiim, and Zoar) rebelled against Chedorlaomer. To put down the rebellion, he called upon three other allies from Shinar, Ellasar, and Tidal "nations" regions. (Genesis 14:9)

Chedorlaomer's campaigns

The following allies fought as allies of Chedorlaomer in the fourteenth year of his rule.

The purpose of Chedorlaomer's campaigns was to show Elam's might to all territories under Elamite authority. His armies and allies plundered tribes and cities, for their provisions, who were en route to the revolting cities of the Jordan plain.

According to Genesis 14:8–10, these are the cities plundered by Elam:

Chedorlaomer's defeat

Main article: Battle of Siddim

After warring against the cities of the plain at the Battle of Siddim, Chedorlaomer went to Sodom and Gomorrah to collect bounty. At Sodom, among the spoils of war, he took Lot and his entire household captive. When Lot's uncle, Abram, received news of what happened, he assembled a battle unit of 318 men who pursued the Elamite forces north of Damascus to Hobah. Abram and one of his divisions then proceeded to defeat Chedorlaomer. (Genesis 14:11–17)

While the King James Version verse 17 translated the Hebrew word in question as "וַיַּכֵּם" as slaughtered (Genesis 14:17), Young's Literal Translation uses the term smiting. (Genesis 14:17)

Identifying the kings

Genesis 14:1 gives a list of four names: "It was in the time of Amraphel king of Shinar, Arioch king of Ellasar, Chedor-Laomer king of Elam, and Tidal king of the Goiim." Traditionally these have been taken as four separate kings.

Amraphel has been thought by some scholars such as the writers of the Catholic Encyclopedia (1907) and The Jewish Encyclopedia (1906) to be an alternate name of the famed Hammurabi. The name Amraphel is combination of two words "Ammurāpi", which is the original pronunciation of the name "Hammurabi", and "El/Ilu", which means the "god" or the "lord", thus meaning "Hammurabi is (my?) lord." Considering this, Amraphel might not be the king Hammurabi himself, but one of Hammurabi's successors (e.g., Samsu-iluna) or any other southern Mesopotamian king who was under Hammurabi's influence. The name is also associated with Ibal-pi-el II of Esnunna. However, this view has been largely abandoned in recent years as there were other kings named Hammurabi in Yamhad and Ugarit. Other scholars have identified Amraphel with Aralius, one of the names on the later Babylonian king-lists, attributed first to Ctesias. Recently, David Rohl argued for an identification with Amar-Sin, the third ruler of the Ur III dynasty. Some suggest that Amraphel is a semitic name that is composed of two elements, "Amar", which was also used by Sumerian King, Amar-Sin, and "a-p-l". John Van Seters, in Abraham in History and Tradition, rejected the historical existence of Amraphel. The Book of Jasher 27:2 identifies Nimrod as Amraphel.

Arioch has been thought to have been a king of Larsa (Ellasar being an alternate version of this). It has also been suggested that it is URU KI, meaning "this place here". Others identify Ellasar with Ilan-Sura which is a city known from second millennium BC Mari archives in the vicinity of north of Mari, and Arioch with Arriwuk who appears in Mari archives as a subordinate of Zimri-Lim. According to Genesis Apocryphon(col. 21), Arioh was king of Cappadocia.

Following the discovery of documents written in the Elamite language and Babylonian language, it was thought that Chedorlaomer is a transliteration of the Elamite compound Kudur-Lagamar, meaning servant of Lagamaru – a reference to Lagamaru, an Elamite deity whose existence was mentioned by Ashurbanipal. However, no mention of an individual named Kudur Lagamar has yet been found; inscriptions that were thought to contain this name are now known to have different names (the confusion arose due to similar lettering). In the so-called Chedor-laomer texts, from the Spartoli tablets collection in the British Museum, Kutir-Nahhunte II is represented by Kudur-lagamar. Kutir-Nahhunte I of Sukkalmah dynasty, who was contemporary with Hammurabi, might be represented by Kudur-lagamar(Chedor-laomer) as well. Indeed, it was only in the 18th century BC that Elam was one of the dominant powers of Mesopotamia, as described in the Bible, when Kutir-nahunte I and his uncle Siwe-Palar-Khuppak (1778-1745 BC) ruled. Siwe-Palar-Khuppak, who for some time was the most powerful person in the area, respectfully addressed as "Father" by Amorite Mesopotamian kings such as Zimrilim of Mari, Shamshi-Adad I of Assyria, and even Hammurabi of Babylon was the most powerful king in Mesopotamia, and Zimri-Lim and Hammurabi obeyed his orders and conquered the northern kingdom of Eshnunna for him. During his reign alone, Elam interfered extensively with Mesopotamian politics, allowing messengers and envoys to travel far west to Emar and Qatna in Syria. In addition, the fact that Kingdom of Mari, which regularly sent envoys to Hazor in Canaan and continued to interact with the Canaan, was under Elam's influence during the reign of Siwe-Palar-Khuppak suggests that Canaan, like Mari, may have been under Elam's influence. In fact, during the reign of the then Siwe-Palar-Khuppak of Elam, his messenger reached Emar and sent his three servants to King Amut-piʾel II of Qatna (1772-1762 BC), and the king of Qatna also sent two messengers to Elam.

The translation of "Chedorlaomer Tablets" from the Spartoli collection:

With their firm counsel, they established Kudur-Lagamar, king of Elam. Now, one who is pleasing to them will exercise kingship in Babylon, the city of Babylonia (...) What king of Elam is there who provided for Esagila and ... ? The Babylonians ... and their message: “(As for) rds that you wrote: ‘I am a king, son of king, of ternal, the son of a king's daughter who sat upon the royal throne. Dur-ṣil-ilani son of Erieku, who plunder of , he sat on the royal throne ... us, let a king come whose firmly founded] from ancient days, he should be called lord of Babylon (...) When the guardian of well-being cries The protective spirit of Esharra was frightened away. The Elamite hastened to evil deeds, for the Lord devised evil for Babylon. When the protective genius of justice stood aside, the protective spirit of Esharra, temple of all the gods, was frightened away. The Elamite enemy took away his possessions, Enlil, who dwelt therein, became furious. When the heavens (?) changed their appearance, the fiery glare and ill wind obliterated their faces. Their gods were frightened off, they went down to the depths. Whirlwinds, ill wind engulfed the heavens. Anu (the gods') creator had become furious. He diminished their (celestial) appearances, he laid waste (?) his (own celestial) position, with the burning of the shrine E-ana he obliterated its designs. Esharra, the netherworld trembled. commanded total destruction. become furious: he commanded for Sumer the smashing of En's land. Which one is Kudur-Lagamar, the evil doer? He called therefore the Umman-man(da he level)led the land of Enlil, he laid waste (?) at their side. When the of Ê-zida, and Nabu, trustee of all hastened to He set downstream, toward the ocean, Ibbi-Tutu, who was on the sea, hastened to the East, He (Nabu) crossed the sea and accupied a dwelling not his own. The rites of E-zida, the sure house, were deathly still. The Elamite sent forth his chariotry, he headed dowstream toward Borsippa. He came down the dark way, he entered Borsippa. The vile Elamite toppled its sanctuary, he slew the nobles of ...with weapons, he plundered all the temples. He took their possessions and carried them off to Elam. He destroyed its wall, he filled the land (...) an improvident sovereign he felled with weapons Dur-ṣil-ilani son of Eri-Aku, he plundered water over Babylon and Esagila, he slaughtered its with his own weapon like sheep, he burned with fire, old and young, with weapons, he cut down young and old. Tudḫula son of Gazza, plundered the water over Babylon and Esagila, his son smote his pate with his own weapon. his lordship to the of Annunit Elam plundered the great ..., he sent like the deluge, all the cult centers of Akkad and their sanctuaries he burned re Kudur-Lagamar his son c his middle and his heart with an iron dagger, his enemy he took and sought out (?). The wicked kings, criminals, captured. The king of the gods, Marduk, became angry at them (...) of evil to him his heart the doer of sin must not

Tidal has been considered to be a transliteration of Tudhaliya – either referring to the first king of the Hittite New Kingdom (Tudhaliya I) or the proto-Hittite king named Tudhaliya. With the former, the title king of Nations would refer to the allies of the Hittite kingdom such as the Ammurru and Mittani; with the latter the term "goyiim" has the sense of "them, those people". al ("their power") gives the sense of a people or tribe rather than a kingdom. Hence td goyim ("those people have created a state and stretched their power"). Others identify Goyim with Gutium, which appears in both Sumerian and Akkadian texts from 3rd millennium BC. According to Genesis Apocryphon(col. 21), Goyim was located in the land between the two rivers (i.e., Mesopotamia).

References

  1. Genesis 14:1
  2. Knanishu, Joseph (1899), About Persia and its People, Lutheran Augustana book concern, printers, p. 228, retrieved 2012-12-21
  3. Kitchen, Kenneth (1966), Ancient Orient and Old Testament, Tyndale Press, p. 44, retrieved 2012-12-21
  4. ^ "Chedorlaomer", Jewish Encyclopedia, retrieved 2012-12-21
  5. ^ Nelson, Russell (November 2000), "Chedorlaomer", in Freedman, David; Meyers, Allen; Beck, Astrid (eds.), Eerdman's Dictionary of the Bible, Grand Rapids: Wm B Eerdmans Publishing Company, p. 232, ISBN 9780802824004, retrieved 2012-12-21
  6. Genesis 14:1–4
  7. The possibility also exists that it is a single title for one king who has unified several states. Amraphel king of Shinar (ruler of Eshnunna), Chedor-laomer (king of Elam), Ellasar (the Power of Larsa) Arioch (URU KI: in charge of this place here)Tidal goiim (those people have created a state and stretched the extent of their power)
  8. Jewish Encyclopedia
  9. Jewish Encyclopedia (1906), "Amraphel"
  10. Michael Roaf, Cambridge Atlas of Archaeology – king lists p 111 and pp 108–123
  11. Robert North (1993). "Abraham". In Bruce M. Metzger; Michael D. Coogan (eds.). The Oxford Companion to the Bible. Oxford: Oxford University Press. p. 5. ISBN 0-19-504645-5.
  12. Gard Granerød (26 March 2010). Abraham and Melchizedek: Scribal Activity of Second Temple Times in Genesis 14 and Psalm 110. Walter de Gruyter. p. 120. ISBN 978-3-11-022346-0.
  13. Rohl, David (2010). The Lords of Avaris. Random House. p. 294.
  14. Walton, John H., and Craig S. Keener. NRSV Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture. Zondervan, 2019. p. 39.
  15. Seters, John Van (March 2014). Abraham in History and Tradition. Echo Point Books and Media. ISBN 978-1-62654-910-4.
  16. Walton, John H., and Craig S. Keener. NRSV Cultural Backgrounds Study Bible: Bringing to Life the Ancient World of Scripture. Zondervan, 2019. p. 39.
  17. K.A. Kitchen, On the Reliability of the Old Testament , William B. Erdmans Publishing, 2003. p. 320.
  18. 'Chedorlaomer' at JewishEncyclopedia.com
  19. Kudur-Lagamar from History of Egypt by G. Maspero
  20. Hindel, Ronald (1994). "Finding Historical Memories in the Patriarchal Narratives". Biblical Archaeology Review. 21 (4): 52–59, 70–72.
  21. Kenneth Anderson Kitchen, On the Reliability of the Old Testament, Wm. B. Eerdmans Publishing, 2003, p. 321
  22. Kitchen, p. 321
  23. Charpin, Dominique (2010). Writing, Law, and Kingship in Old Babylonian Mesopotamia. Translated by Todd, Jane Marie. University of Chicago Press. ISBN 978-0-226-10159-0. p. 124
  24. Gertoux, Gerard (2015). Abraham and Chedorlaomer: Chronological, Historical and Archaeological Evidence. Lulu.com. pp. 27-28. ISBN 978-1329553538.
  25. Pinches, Theophilus (1908). The Old Testament In the Light of The Historical Records and Legends of Assyria and Babylonia (third ed.). London: Society for Promoting Christian Knowledge. pp. 223-233.
  26. Akkadian tD ("have stretched themselves")
  27. (Akkadian verbal stem intensive, reflexive expressing the bringing about of a state)
  28. tD
  29. Freedman, Meyers & Beck. Eerdmans dictionary of the Bible (ISBN 0802824005, ISBN 978-0-8028-2400-4), 2000, p.232
  30. Walton, p. 39.
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