Zu einer Lesart und dem historischen Hintergrund des Fragments B der Stele von Tel Dan
The two fragments B1 and B2 of the Tel Dan stele cannot be read together with the bigger fragment A as a coherent text but are parts from the lower edge of the stele, whereas A comes from its upper edge. While the translation and interpretation of DAN B becomes more difficult by this an approach to...
| Main Author: | |
|---|---|
| Format: | Print Article |
| Language: | German |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Herder
2009
|
| In: |
Biblische Notizen
Year: 2009, Volume: 142, Pages: 67-77 |
| Standardized Subjects / Keyword chains: | B
Tell al-Kadi
/ Inscription
B Arameans / Inscription |
| RelBib Classification: | HB Old Testament HH Archaeology TC Pre-Christian history ; Ancient Near East |
| Further subjects: | B
Epigraphy
B Dan Israel B Bible. Könige 2. 8,7-15 |
MARC
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| 520 | |a The two fragments B1 and B2 of the Tel Dan stele cannot be read together with the bigger fragment A as a coherent text but are parts from the lower edge of the stele, whereas A comes from its upper edge. While the translation and interpretation of DAN B becomes more difficult by this an approach to the text may be possible by the causativ reading of the two imperfect forms in lines 3 and 5 (“And he let come the kings of [ ]”; “[and] I took away from seven / seventy”). Together with the fragments of two names which may be those of Joram and Ahaziah, we can conclude that in fragment B king Hazael justifies his coup d’état claiming that the god Hadad made him king, whereas in fragment A his son Bar Hadad II speaks. Thus the Tel Dan stele seems to refer to aramaic traditions which possibly could have influenced the biblical story about Elisha who “proclaimed” Hazael king during his visit to Damascus (2Kgs 8,7-15). | ||
| 520 | |a Die beiden Fragmentteile B1 und B2 der Tel-Dan-Stele können nicht mit dem größeren Fragment A als ein zusammenhängender Text gelesen werden, sondern sind als Bruchstück aus dem unteren Teil der Inschrift anzusehen, während A aus dem oberen Teil stammt. Die Übersetzung und Deutung von DAN B wird dadurch zwar schwieriger, doch kann ein Verstehenszugang dadurch gewonnen werden, dass die beiden Formen der Präfixkonjugation in den Zeilen 3 und 5 kausativ gelesen werden („Und er ließ die Könige von [ ] kommen“; „[und] ich nahm von sieben / siebzig fort“). Zusammen mit den Namensfragmenten, die auf Joram und Ahasja deuten, ergibt sich die Vermutung, dass in Fragment B König Hasael zu Wort kommt und seine Machtergreifung durch die Behauptung rechtfertigt, Hadad habe ihn zum König gemacht, während in Fragment A sein Sohn Bar Hadad II spricht. Damit scheint die Stele auf aramäische Traditionen hinzuweisen, die im Hintergrund des Besuchs Elischas in Damaskus und der „Königsproklamation“ 2Kön 8,7-15 stehen könnten. | ||
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