Tel Dan stela
![](http://upload.wikimedia.org/wikipedia/commons/thumb/4/40/JRSLM_300116_Tel_Dan_Stele_01.jpg/220px-JRSLM_300116_Tel_Dan_Stele_01.jpg)
Tel Dan stela je fragmentarna stela koja sadrži hananski natpis koji datira iz 9. veka pre nove ere. Značajna je po tome što je možda najznačajnija i možda jedina vanbiblijska arheološka referenca na Davidovu kuću.[1][2]
Tel Dan stelu je 1993. godine u Tel-Danu otkrila Gila Kuk, član arheološkog tima koji je predvodio Avraham Biran. Njeni delovi su korišćeni za izgradnju drevnog kamenog zida koji je preživeo do modernog doba.[3] Stela sadrži nekoliko redova aramejskog jezika, bliskog biblijskom hebrejskom, i istorijski zajedničkom jeziku među Jevrejima. Preživeli natpis opisuje da je jedna osoba ubila Jorama iz Izraela, Ahavovog sina i kralja Davidove kuće.[4] Ovi spisi potvrđuju odlomke iz hebrejske Biblije, jer Druga knjiga o carevima pominje da je Joram sin izraelskog kralja, Ahava, i njegove žene Feničanke Jezavelje. Primenjujući biblijsko gledište na natpis, verovatni kandidat za podizanje stele je Hazail, kralj Aram-Damaska (čiji bi jezik prema tome bio aramejski), koji se u Drugoj knjizi o kraljevima pominje kao da je osvojio zemlju Izrael, iako nije mogao da zauzme Jerusalim. Stela je trenutno izložena u Izraelskom muzeju[5].
Otkriće i opis
[uredi | uredi izvor]Fragment A stele otkrila je u julu 1993. Gila Kuk iz Biranovog tima koji je proučavao Tel Dan u severnom Izraelu. Fragmenti B1 i B2 pronađeni su juna 1994.[6] Stela nije iskopana u svom „primarnom kontekstu“, već u „sekundarnoj upotrebi“.[7]
Fragmente su objavili Biran i njegov kolega Džozef Nave 1993. i 1995.[6]
Pregled
[uredi | uredi izvor]Tel Dan stela se sastoji od nekoliko fragmenata koji čine deo trijumfalnog natpisa na aramejskom, koji je najverovatnije ostavio Hazail Aram-Damaska, važna regionalna ličnost krajem 9. veka pre nove ere. Neimenovani kralj se hvali svojim pobedama nad kraljem Izraela i njegovim navodnim saveznikom[8] kraljem iz „Davidove kuće“ (b y t d w d). Smatra se najranijim široko prihvaćenim pozivanjem na ime David kao osnivačem judejskog poretka izvan hebrejske Biblije,[9] iako ranija Meša stela sadrži nekoliko mogućih referenci sa različitim prihvatanjem. Manji broj naučnika je osporio referencu na Davida, a predloženi su i drugi prevodi. Stela Tel Dan je jedan od samo četiri poznata vanbiblijska natpisa napravljena tokom otprilike 400 godina (1200–800 p. n. e.) koji sadrže ime „Izrael“, a ostali su Merneptahova stela, Meša stela i monoliti Kurha.[10][11][12]
Natpis Tel Dan izazvao je značajnu debatu i nalet članaka, raspravljajući o njegovoj starosti, autorstvu i autentičnosti;[13] međutim, naučnici generalno prihvataju stelu kao originalnu i kao referencu na Davidovu kuću.[14][15][16]
Tekst
[uredi | uredi izvor]![](http://upload.wikimedia.org/wikipedia/commons/thumb/7/72/Tel_dan_inscription.png/220px-Tel_dan_inscription.png)
Sadržaj
[uredi | uredi izvor]U drugoj polovini 9. veka pre nove ere (najprihvaćeniji datum za stelu), kraljevstvo Aram-Damask, pod svojim vladarom Hazailom, bilo je glavna sila na Levantu. Dan, samo 70 milja od Hazailove prestonice Damaska, skoro bi sigurno došao pod njenu vlast. Ovo potvrđuju arheološki dokazi: Izraelitski ostaci se pojavljuju tek u 8. veku pre nove ere, a čini se da je Dan već bio u orbiti Damaska čak i pre nego što je Hazail postao kralj oko 843 p. n. e.[17]
Autor natpisa pominje sukob sa kraljevima Izraela i "Davidovom kućom". Imena dva neprijateljska kralja su samo delimično čitljiva. Biran i Nave su ih rekonstruisali kao Jorama, sina Ahava, kralja Izraela, i Ahoziju, sina Joramovog iz Davidove kuće. Čini se da su naučnici podjednako podeljeni po pitanju ovih identifikacija.[18] To zavisi od određenog rasporeda fragmenata, i ne slažu se svi naučnici oko toga.
U rekonstruisanom tekstu autor govori kako je Izrael napao njegovu zemlju u vreme njegovog oca i kako ga je bog Hadad tada postavio za kralja i krenuo s njim na Izrael. Autor zatim izveštava da je pobedio sedamdeset kraljeva sa hiljadama kola i konja. U poslednjem redu postoji sugestija o opsadi, verovatno Samarije, prestonice izraelskih kraljeva.[18] Ovo čitanje je, međutim, sporno.[19]
Tumačenje i sporovi
[uredi | uredi izvor]Konfiguracija
[uredi | uredi izvor]Stela je pronađena u tri fragmenta, nazvana A, B1 i B2. Postoji široko rasprostranjeno slaganje da sva tri pripadaju istom natpisu, a da B1 i B2 pripadaju zajedno. Manje je slaganja oko uklapanja između A i kombinovanog B1/B2: Biran i Naveh su postavili B1/B2 levo od A (fotografija na vrhu ovog članka). Nekoliko naučnika je osporilo ovo, Vilijam Šnidevind predlaže neka manja prilagođavanja istog uklapanja, Geršon Galil stavlja B iznad A, a ne pored njega, a Džordž Atas ga postavlja znatno ispod.[20]
Datiranje
[uredi | uredi izvor]Arheolozi i epigrafi pretpostavili su najraniji mogući datum na oko 870. p. n. e., dok je najnoviji mogući datum „manje jasan“, iako je prema Lorensu J. Mikitjuku „teško da je mogao biti mnogo kasnije od 750. godine“.[21] Međutim, neki naučnici su predložili još kasnija datiranja.[22]
Pukotine i natpis
[uredi | uredi izvor]Dva naučnika, Krijer i Lemče, analizirali su pukotine i tragove dleta oko fragmenta, kao i natpise prema ivicama fragmenata. Iz ovoga su zaključili da je tekst u stvari savremeni falsifikat.[23] Većina naučnika je ignorisala ili odbacila ove presude jer su artefakti pronađeni tokom kontrolisanih iskopavanja.[24][25][16]
Autorstvo
[uredi | uredi izvor]Jezik natpisa je dijalekt aramejskog.[21] Većina naučnika identifikuje Hazaila iz Damaska (oko 842. – 806. p. n. e.) kao autora, iako se njegovo ime ne pominje. Dati su i drugi predlozi u vezi sa autorom: Džordž Atas se zalagao za Hazailovog sina Ben-Hadada III, koji bi datirao natpis u oko 796. p. n. e., a Jan-Vim Veselijus se zalagao za Jehua iz Izraela (vladao oko 845 - 818 p. n. e.).[26]
"Sedamdeset kraljeva"
[uredi | uredi izvor]Dok su prvobitni prevodioci predlagali da se red 6 natpisa odnosi na ubistvo „sedamdeset kraljeva“, kasniji epigrafi su ponudili alternativno čitanje. Nadav Na`aman je predložio da se stih čita kako je Hazail ubio „moćne kraljeve“. Prema Lemeru, „čitanje "sedamdeset" je zasnovano samo na veoma malom fragmentu pisma koje se tumači kao deo, ali može biti i deo drugog pisma”. On je predložio da se natpis umesto toga gramatički tumači kao da su „dva kralja“ ubijena, u skladu sa naknadnim opisom natpisa da su pobedili samo dva kralja.[27] Drugi naučnici su pratili i dalje razvijali Lemerovo čitanje.[28][29]
Metju Surijano je branio čitanje „sedamdeset“, tvrdeći da je to simbolični trop na drevnom bliskoistočnom vojnom jeziku, koji predstavlja poraz svih drugih kandidata za vlast. Napominjući da je Hazail i sam bio uzurpator prestola Aram-Damaska, on tvrdi da bi drevna Sirija postavila niz drugih rivala za presto i da Hazailova tvrdnja da je ubio „sedamdeset kraljeva“ označava da je on pobedio svoje rivale u nasledstvu na prestolu Aram-Damaska.[30]
"Kuća Davidova"
[uredi | uredi izvor]Od 1993–1994, kada je prvi fragment otkriven i objavljen, stela Tel Dan je bila predmet velikog interesovanja i debate među epigrafima i biblistima. Njegov značaj za biblijsku verziju prošlosti Izraela leži posebno u redovima 8 i 9, koji pominju "kralja Izraela" i verovatno "Davidovu kuću". Ovo poslednje čitanje prihvata većina naučnika, ali ne svi.[31]
Vidi još
[uredi | uredi izvor]Reference
[uredi | uredi izvor]- ^ Hovee, Eric (2009-01-14). „Tel Dan Stele”. Center for Online Judaic Studies (na jeziku: engleski). Pristupljeno 2019-09-23.
- ^ „Stone Tablet Offers 1st Physical Evidence of Biblical King David : Archeology: Researchers say 13 lines of Aramaic script confirm the battle for Tel Dan recounted in the Bible, marking a victory by Asa of the House of David.”. Los Angeles Times (na jeziku: engleski). 1993-08-14. Pristupljeno 2019-09-23.
- ^ „Stone Tablet Offers 1st Physical Evidence of Biblical King David : Archeology: Researchers say 13 lines of Aramaic script confirm the battle for Tel Dan recounted in the Bible, marking a victory by Asa of the House of David.”. Los Angeles Times (na jeziku: engleski). 1993-08-14. Pristupljeno 2019-09-23.
- ^ Hovee, Eric (2009-01-14). „Tel Dan Stele”. Center for Online Judaic Studies (na jeziku: engleski). Pristupljeno 2019-09-23.
- ^ „Samuel and Saidye Bronfman Archaeology Wing”. The Israel Museum, Jerusalem. Arhivirano iz originala 12. 8. 2011. g. Pristupljeno 26. 8. 2011.
- ^ a b Brooks 2005, str. 2.
- ^ Aaron Demsky (2007), Reading Northwest Semitic Inscriptions, Near Eastern Archaeology 70/2. Quote: "The first thing to consider when examining an ancient inscription is whether it was discovered in context or not. It is obvious that a document purchased on the antiquities market is suspect. If it was found in an archeological site, one should note whether it was found in its primary context, as with the inscription of King Achish from Ekron, or in secondary use, as with the Tel Dan inscription. Of course texts that were found in an archaeological site, but not in a secure archaeological context present certain problems of exact dating, as with the Gezer Calendar."
- ^ Athas, George (2006). The Tel Dan Inscription: A Reappraisal and a New Introduction. A&C Black. str. 217. ISBN 978-0-567-04043-5.
- ^ Finkelstein, Mazar & Schmidt 2007, str. 14.
- ^ Lemche 1998, str. 46, 62.
- ^ Maeir, Aren M. (2013). „Israel and Judah”. The Encyclopedia of Ancient History. New York: Blackwell. str. 3523—27. „The earliest certain mention of the ethnonym Israel occurs in a victory inscription of the Egyptian king MERENPTAH, his well-known "Israel Stela" (ca. 1210 BCE); recently, a possible earlier reference has been identified in a text from the reign of Rameses II (see RAMESES I–XI). Thereafter, no reference to either Judah or Israel appears until the ninth century. The pharaoh Sheshonq I (biblical Shishak; see SHESHONQ I–VI) mentions neither entity by name in the inscription recording his campaign in the southern Levant during the late tenth century. In the ninth century, Israelite kings, and possibly a Judaean king, are mentioned in several sources: the Aramaean stele from Tel Dan, inscriptions of Shalmaneser III of Assyria, and the stela of Mesha of Moab. From the early eighth century onward, the kingdoms of Israel and Judah are both mentioned somewhat regularly in Assyrian and subsequently Babylonian sources, and from this point on there is relatively good agreement between the biblical accounts on the one hand and the archaeological evidence and extra-biblical texts on the other.”
- ^ Fleming, Daniel E. (1998-01-01). „Mari and the Possibilities of Biblical Memory”. Revue d'Assyriologie et d'archéologie orientale. 92 (1): 41—78. JSTOR 23282083. „The Assyrian royal annals, along with the Mesha and Dan inscriptions, show a thriving northern state called Israël in the mid—9th century, and the continuity of settlement back to the early Iron Age suggests that the establishment of a sedentary identity should be associated with this population, whatever their origin. In the mid—14th century, the Amarna letters mention no Israël, nor any of the biblical tribes, while the Merneptah stele places someone called Israël in hill-country Palestine toward the end of the Late Bronze Age. The language and material culture of emergent Israël show strong local continuity, in contrast to the distinctly foreign character of early Philistine material culture.”
- ^ Lemche 1998, str. 41.
- ^ Grabbe, Lester L. (2007-04-28). Ahab Agonistes: The Rise and Fall of the Omri Dynasty (na jeziku: engleski). Bloomsbury Publishing USA. ISBN 978-0-567-25171-8. „The Tel Dan inscription generated a good deal of debate and a flurry of articles when it first appeared, but it is now widely regarded (a) as genuine and (b) as referring to the Davidic dynasty and the Aramaic kingdom of Damascus.”
- ^ Cline, Eric H. (2009-09-28). Biblical Archaeology: A Very Short Introduction (na jeziku: engleski). Oxford University Press. ISBN 978-0-19-971162-8. „Today, after much further discussion in academic journals, it is accepted by most archaeologists that the inscription is not only genuine but that the reference is indeed to the House of David, thus representing the first allusion found anywhere outside the Bible to the biblical David.”
- ^ a b Mykytiuk 2004, str. 113. "Some unfounded accusations of forgery have had little or no effect on the scholarly acceptance of this inscription as genuine."
- ^ Athas 2003, str. 255–257.
- ^ a b Hagelia 2005, str. 235.
- ^ Athas 2003, str. 259–308.
- ^ Hagelia 2005, str. 232–233.
- ^ a b Mykytiuk 2004, str. 115, 117 fn. 52.
- ^ Compare: Hagelia, Hallvard (2004). „Philological Issues in the Tel Dan Inscription”. Ur.: Edzard, Lutz; Retsö, Jan. Current Issues in the Analysis of Semitic Grammar and Lexicon. Abhandlungen für die Kunde des Morgenlandes, ISSN 0567-4980, volume 56, issue 3. 1. Wiesbaden: Otto Harrassowitz Verlag (objavljeno 2005). str. 233—234. ISBN 9783447052689. Pristupljeno 2016-09-21. „Except for some extremely late datings, most scholars date the text to the second half of the 9th century. The late datings come mainly from the Copenhagen scholars N. P. Lemche,[...] T. L. Thompson[...] and the late F. H. Cryer.[...] A not so late dating is argued by Athas, [...] dating the inscription to around 796 BC.”
- ^ House of David, Lemche, 2004, p. 61.
- ^ Grabbe, Lester L. (2007-04-28). Ahab Agonistes: The Rise and Fall of the Omri Dynasty (na jeziku: engleski). Bloomsbury Publishing USA. ISBN 978-0-567-25171-8. „The Tel Dan inscription generated a good deal of debate and a flurry of articles when it first appeared, but it is now widely regarded (a) as genuine and (b) as referring to the Davidic dynasty and the Aramaic kingdom of Damascus.”
- ^ Cline, Eric H. (2009-09-28). Biblical Archaeology: A Very Short Introduction (na jeziku: engleski). Oxford University Press. ISBN 978-0-19-971162-8. „Today, after much further discussion in academic journals, it is accepted by most archaeologists that the inscription is not only genuine but that the reference is indeed to the House of David, thus representing the first allusion found anywhere outside the Bible to the biblical David.”
- ^ Wesselius 1999, str. 164.
- ^ Lemaire 1998, str. 8.
- ^ Na'aman, Nadav. "Three Notes on the Aramaic Inscription from Tel Dan", Israel Exploration Journal (2000), pp. 92–104
- ^ Ghantous, Hadi. The Elisha-Hazael paradigm and the kingdom of Israel: the politics of God in ancient Syria-Palestine. Routledge, 2014, pg. 61
- ^ Suriano, Matthew. "The Apology of Hazael: A Literary and Historical Analysis of the Tel Dan Inscription", Journal of Near Eastern Studies (2007), pp. 163–176
- ^ Mykytiuk 2004, str. 126; Pioske 2015, str. 180; Schmidt 2006, str. 315
Izvori
[uredi | uredi izvor]- Athas, George, "Setting the Record Straight: What Are We Making of the Tel Dan Inscription?” Journal of Semitic Studies 51 (2006): 241–256.
- Athas, George (2003). The Tel Dan Inscription: A Reappraisal and a New Interpretation. Continuum International Publishing Group. ISBN 9780567040435.
- Biran, Avraham; Naveh, Joseph (1993). An Aramaic Stele Fragment from Tel Dan, Israel Exploration Journal, Vol. 43, No. 2/3 (1993), pp. 81-98. Israel Exploration Society. JSTOR 27926300.
- Brooks, Simcha Shalom (2005). Saul and the Monarchy: A New Look. Ashgate Publishing. ISBN 9780754652045.
- Collins, John J. (2005). The Bible After Babel. Eerdmans. ISBN 9780802828927.
- Davies, Philip R. (July—August 1994). „'House of David' Built on Sand: The Sins of the Biblical Maximizers”. Biblical Archaeology Review. 20 (4): 54—55. Proverite vrednost paramet(a)ra za datum:
|date=
(pomoć) - Dever, William G. (2001). What Did the Biblical Writers Know and When Did They Know It?. Eerdmans. ISBN 9780802821263.
- Davies, Philip R. (3. 9. 2014). Rethinking Biblical Scholarship: Changing Perspectives 4. Taylor & Francis. ISBN 978-1-317-54443-2.
- Finkelstein, Israel; Mazar, Amihay; Schmidt, Brian B. (2007). The Quest for the Historical Israel. Society of Biblical Literature. ISBN 9781589832770.
- Finkelstein, Israel. "State Formation in Israel and Judah: A Contrast in Context, a Contrast in Trajectory" Near Eastern Archaeology, Vol. 62, No. 1 (Mar. 1999), pp. 35–52.
- Garfinkel, Yosef (May—June 2011). „The birth and death of Biblical minimalism”. Biblical Archaeology Review. 37 (3): 46—53. Proverite vrednost paramet(a)ra za datum:
|date=
(pomoć) - Grabbe, Lester L. (2007). Ahab Agonistes. Continuum International Publishing Group. ISBN 9780567251718.
- Hagelia, Hallvard (2005). „Philological Issues in the Tel Dan Inscription”. Ur.: Edzard, Lutz; Retso, Jan. Current Issues in the Analysis of Semitic Grammar and Lexicon. Otto Harrassowitz Verlag. ISBN 9783447052689.
- Lemche, Niels Peter (1998). The Israelites in History and Tradition. Westminster John Knox Press. ISBN 9780664227272.
- Mykytiuk, Lawrence J. (2004). Identifying Biblical Persons in Northwest Semitic Inscriptions of 1200–539 B.C.E. Society of Biblical Literature. ISBN 9781589830622.
- Rainey, Anson F. (novembar 1994). „The 'House of David' and the House of the Deconstructionists.”. Biblical Archaeology Review. 20 (6): 47.
- Pioske, Daniel (2015). David's Jerusalem: Between Memory and History. Routledge Studies in Religion. 45. Routledge. ISBN 978-1317548911.
- Schmidt, Brian B. (2006). „Neo-Assyrian and Syro-Palestinian Texts I: the Tel Dan Inscription”. Ur.: Chavalas, Mark William. The Ancient Near East: Historical Sources in Translation. John Wiley & Sons. ISBN 9780631235804.
- Schniedewind, William M. and Bruce Zuckerman, "A Possible Reconstruction of the Name of Hazael's Father in the Tel Dan Inscription," Israel Exploration Journal 51 (2001): 88–91.
- Schniedewind, William M., "Tel Dan Stela: New Light on Aramaic and Jehu's Revolt." Bulletin of the American Schools of Oriental Research 302 (1996): 75–90.
- Stavrakopoulou, Francesca (2004). King Manasseh and Child Sacrifice. Walter de Gruyter. ISBN 9783110179941.
- Suriano, Matthew J., "The Apology of Hazael: A Literary and Historical Analysis of the Tel Dan Inscription", Journal of Near Eastern Studies 66/3 (2007): 163–76.
- Biran, Avraham; Naveh, Joseph (1995). „The Tel Dan Inscription: A New Fragment”. Israel Exploration Journal. 45 (1): 1—18. JSTOR 27926361.
- Lemaire, André (1998). „The Tel Dan Stela as a Piece of Royal Historiography”. Journal for the Study of the Old Testament. 23 (81): 3—14. ISSN 0309-0892. S2CID 170552898. doi:10.1177/030908929802308101.
- Wesselius, Jan‐Wim (1999). „The first royal inscription from ancient Israel: The tel dan inscription reconsidered”. Scandinavian Journal of the Old Testament. 13 (2): 163—186. ISSN 0901-8328. doi:10.1080/09018329908585153.