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Yeni-Asur Kehanet Metni K.2401’de Geçen ṭuppi adê ša dAššur ifadesinin anlamı üzerine

Yıl 2015, Cilt: 9 Sayı: 2, 1 - 24, 01.08.2015
https://doi.org/10.1501/Archv_0000000008

Öz

Yeni-Asur kehanet metni K.2401’de (=SAA 9 3) geçen ṭuppi adê ša dAššur ifadesi – son zamanlarda üretilen alternatif yorumlara rağmen – genel olarak kral ile Tanrı Aššur arasında gerçekleştirilen bir antlaşma olarak değerlendirilir. Söz konusu ifadenin bir kehanetin başlığı mı olduğu ayrı bir belgeyi mi kastettiği belirsizdir. Böyle bir durumda, metinde Asur kralı Esarhaddon adına antlaşmayı hazırladığı söylenen Tanrıça İštar’ın rolü de tartışılabilir. Bu çalışma, K.2401’de geçen ṭuppi adê ša dAššur ifadesine açıklık getirerek metindeki kehanetlerin daha iyi anlaşılmasına katkıda bulunmayı hedefliyor

Kaynakça

  • ABC Grayson 1975
  • Borger 1996: R. Borger, Beiträge zum Inschriftenwerk Assurbanipals: Die Prismenklassen A, B, C = K, D, E, F, G, H, J und T sowie andere Inschriften, Wiesbaden 1996.
  • CAD The Assyrian Dictionary of the Oriental Institute of the University of Chicago-Chicago 1956-2010.
  • Charpin 1992: D. Charpin, “Le contexte historique et geographique des propheties dans les texts retrouves a Mari” The Canadian Society for Mesopotamian Studies Bulletin 23, 1992: 21-31.
  • Cooper 2000: J. Cooper, ““Assyrian Prophecies, The Assyrian Tree, and the Mesopotamian Origins of Jewish Monotheism, Greek Philosophy, Christian Theology, Gnosticism, and Much More” Review: Assyrian Prophecies by Simo Parpola.”Journal of the American Oriental Society 120, 2000: 430-444.
  • Craig 1895: J. A. Craig, Assyrian and Babylonian Religious Texts, Leipzig 1895.
  • Dalley 1986: S. Dalley, “The God Ṣalmu and the Winged Disk” Iraq 48, 1986: 85–101.
  • Delattre 1888: A. Delattre, “The Oracles Given in Favour of Esarhaddon”,The Babylonian and Oriental Record III, 1888: 25-31.
  • Ellis 1989: M. D. Ellis, “Observations on Mesopotamian Oracles and Prophetic Texts: Literary and Historiographic Considerations” Journal of Cuneiform Studies 41, 1989: 127-186.
  • Fales ve Lanfranchi 1997: F. M. Fales ve G. B. Lanfranchi. “The Impact of Oracular Marerial on the Political Utterances and Political Action of the Sargonid Dynasty,”Oracles et propheties dans l’antiquité, 1997: 99-114.
  • Frahm 2001/2002: E. Frahm, “Wie ‘christlich’ war die assyrische Religion? Anmerkungen zu Simo Parpolas Edition der assyrischen Prophetien”,Die Welt des Orient 31, 2000/2001: 31–45.
  • Grayson 1975: A. K. Grayson, Assyrian and Babylonian Chronicles, Locust Valley ve Glückstadt 1975.
  • Huffmon 1992: H. B. Huffmon, “Ancient Near Eastern Prophecy”, Anchor Bible Dictionary, 1992: 477-482.
  • Huffmon 2000: H. B. Huffmon, “A Company of Prophets: Mari, Assyria, Israel”, Prophecy in its Near Eastern Context: Mesopotamian, Biblical and Arabian Perspectives, 2000: 47-70.
  • Holloway 2002: S. W. Holloway, Aššur is king! Aššur is King! Religion in the Exercise of Power in the Neo-Assyrian Empire, Leiden, Boston veKöln 2002.
  • Ishida 1977: T. Ishida, The Royal Dynasties in Ancient Israel: A Study on the Formation and Development of Royal– Dynastic Ideology, Berlin 1977.
  • Jastrow 1898: M. Jastrow, Jr.,The Religion of Babylonia and Assyria, Boston 1898.
  • Jong 2007: M. J. de Jong, Isaiah among the Ancient Near Eastern Prophets: A Comparative Study ofthe Earliest Stages of the Isaiah Tradition and the Neo–Assyrian Prophecies, Leiden2007.
  • Lambert 2001/2002: W. G. Lambert, “Review of Simo Parpola. Assyrian Prophecies. Helsinki. 1997. StateArchives of Assyria 9.” Archiv für Orientforschung 48/49, 2001/2002: 208– 211.
  • Lauinger 2013: J. Lauinger, “The Neo–Assyrian adê: Treaty, Oath or Something Else?” Zeitschrift für Altorientalische und Biblische Rechtsgeschichte 19, 2013: 99–115.
  • Leichty 2011: E. Leichty. The royal inscriptions of Esarhaddon, king of Assyria (680–669 BC), Winona Lake, Indiana 2011. Lewis 1996: T. J. Lewis, “The Identity and Function of El/Baal Berith”. Journal of Biblical Literature 115, 1996: 401- 423.
  • Livingstone 1989: A. Livingstone, Court Poetry and Literary Miscellanea, Helsinki 1989.
  • Mack 2010: R. Mack, Neo–Assyrian Prophecy and the Hebrew Bible: Nahum, Habakkuk, and Zephaniah, Piscataway, NJ 2010.
  • Nissinen 2003: M. Nissinen, Prophets and Prophecy in the Ancient Near East, Atlanta 2003.
  • Parpola 1987: S. Parpola, The Correspondence of Sargon II, Part I: Letters from Assyria and the West, Helsinki 1987.
  • Parpola 1993: S. Parpola, “The Assyrian Tree of Life: Tracing the Origins of Jewish Monotheism and Greek Philosophy” Journal of Near Eastern Studies 52, 1993: 161-208.
  • Parpola 1997: S. Parpola, Assyrian Prophecies, Helsinki 1997.
  • Parpola ve Watanabe 1988: S. Parpola ve K. Watanabe, Neo-Assyrian Treaties and Loyalty Oaths, Helsinki 1988.
  • Perroudon 1992: M.-C. Perroudon, “An Angry Goddess” State Archives of Assyria Bulletin 6/1, 1992: 41-43.
  • Porter 2000: B. N. Porter, “The Anxiety of Multiplicity: Concepts of Divinity as One and Many in Ancient Assyria”, One God or Many?: Concepts of Divinity in the Ancient World, 2000: 211-271.
  • Pinches 1878: T. G. Pinches, “Oracles of Istar of Arbela”, Records of the Past XI: Being English Translations of Assyrian and Egyptian Monuments,1878: 59-72.
  • Pongratz–Leisten 1999: B. Pongratz–Leisten, Herrschaftswissen in Mesopotamien. Formen der Kommunikation zwischen Gott und König im 2. und 1. Jahrtausend v.Chr., Helsinki 1999.
  • Pongratz–Leisten: B. Pongratz–Leisten, “‘The Writing of the God’ and yayınlanacak the Textualization of the Neo–Assyrian Prophecy”, Spotlights on Jewish Prophecy: Functions of Prophecy in Jewish Scriptures and Beyond, yayınlanacak.
  • Postgate 2002: J. N. Postgate, “Review: Simo Parpola. Assyrian Prophecies. (State Archives of Assyria, vol IX). Helsinki University Press. Helsinki. 1997.” Journal of Semitic Studies 47, 2002: 312–313.
  • RINAP 4 Leichty 2011
  • SAA 1 Parpola 1987
  • SAA 2 Parpola ve Watanabe 1988
  • SAA 3 Livingstone 1989
  • SAA 9 Parpola 1997
  • Smith 1875: G. Smith, “Addresses of Encouragement to Esarhaddon”, The Cuneiform Inscriptions of Western Asia; Vol. IV: A Selection from the Miscellaneous Inscriptions of Assyria et Bd. V: A Selection from the Miscellaneous Inscriptions of Assyria and Babylonia, 1875:Pl. 61, no. 68.
  • Strong 1893: S. A. Strong, “On Some Oracles to Esarhaddon and Ashurbanipal” Beiträge zur Assyriologie 2, 1893: 627- 645.
  • Vilard 2001: P. Villard, “Les Propheties A L’Epoque Neo-Assyrienne”, Prophètes et Rois: Bible et Proche-Orient, 2001: 55-84.
  • Weeks 2004: N. Weeks, Admonitions and Curse: The Ancient Near Eastern Treaty/Covenant Form as a Problem in Intercultural Relationships. London ve New York 2004.

On the Expression ṭuppi adê ša d Aššur in Neo-Assyrian Prophetic Text K.2401

Yıl 2015, Cilt: 9 Sayı: 2, 1 - 24, 01.08.2015
https://doi.org/10.1501/Archv_0000000008

Öz

On the Expression ṭuppi adê ša dAššur in Neo-Assyrian Prophetic Text K.2401 treaty between the king and the god Aššur. There is uncertainty as to whether the expression is a label for a prophecy or a reference to a separate text. The goddesss Ishtar’s role is the establishment of a treaty for Esarhaddon is also in need of clarification. The present study seeks to contribute to the interpretation of the expression ṭuppi adê ša dAššur and hence the prophecies contained in K.2401

Kaynakça

  • ABC Grayson 1975
  • Borger 1996: R. Borger, Beiträge zum Inschriftenwerk Assurbanipals: Die Prismenklassen A, B, C = K, D, E, F, G, H, J und T sowie andere Inschriften, Wiesbaden 1996.
  • CAD The Assyrian Dictionary of the Oriental Institute of the University of Chicago-Chicago 1956-2010.
  • Charpin 1992: D. Charpin, “Le contexte historique et geographique des propheties dans les texts retrouves a Mari” The Canadian Society for Mesopotamian Studies Bulletin 23, 1992: 21-31.
  • Cooper 2000: J. Cooper, ““Assyrian Prophecies, The Assyrian Tree, and the Mesopotamian Origins of Jewish Monotheism, Greek Philosophy, Christian Theology, Gnosticism, and Much More” Review: Assyrian Prophecies by Simo Parpola.”Journal of the American Oriental Society 120, 2000: 430-444.
  • Craig 1895: J. A. Craig, Assyrian and Babylonian Religious Texts, Leipzig 1895.
  • Dalley 1986: S. Dalley, “The God Ṣalmu and the Winged Disk” Iraq 48, 1986: 85–101.
  • Delattre 1888: A. Delattre, “The Oracles Given in Favour of Esarhaddon”,The Babylonian and Oriental Record III, 1888: 25-31.
  • Ellis 1989: M. D. Ellis, “Observations on Mesopotamian Oracles and Prophetic Texts: Literary and Historiographic Considerations” Journal of Cuneiform Studies 41, 1989: 127-186.
  • Fales ve Lanfranchi 1997: F. M. Fales ve G. B. Lanfranchi. “The Impact of Oracular Marerial on the Political Utterances and Political Action of the Sargonid Dynasty,”Oracles et propheties dans l’antiquité, 1997: 99-114.
  • Frahm 2001/2002: E. Frahm, “Wie ‘christlich’ war die assyrische Religion? Anmerkungen zu Simo Parpolas Edition der assyrischen Prophetien”,Die Welt des Orient 31, 2000/2001: 31–45.
  • Grayson 1975: A. K. Grayson, Assyrian and Babylonian Chronicles, Locust Valley ve Glückstadt 1975.
  • Huffmon 1992: H. B. Huffmon, “Ancient Near Eastern Prophecy”, Anchor Bible Dictionary, 1992: 477-482.
  • Huffmon 2000: H. B. Huffmon, “A Company of Prophets: Mari, Assyria, Israel”, Prophecy in its Near Eastern Context: Mesopotamian, Biblical and Arabian Perspectives, 2000: 47-70.
  • Holloway 2002: S. W. Holloway, Aššur is king! Aššur is King! Religion in the Exercise of Power in the Neo-Assyrian Empire, Leiden, Boston veKöln 2002.
  • Ishida 1977: T. Ishida, The Royal Dynasties in Ancient Israel: A Study on the Formation and Development of Royal– Dynastic Ideology, Berlin 1977.
  • Jastrow 1898: M. Jastrow, Jr.,The Religion of Babylonia and Assyria, Boston 1898.
  • Jong 2007: M. J. de Jong, Isaiah among the Ancient Near Eastern Prophets: A Comparative Study ofthe Earliest Stages of the Isaiah Tradition and the Neo–Assyrian Prophecies, Leiden2007.
  • Lambert 2001/2002: W. G. Lambert, “Review of Simo Parpola. Assyrian Prophecies. Helsinki. 1997. StateArchives of Assyria 9.” Archiv für Orientforschung 48/49, 2001/2002: 208– 211.
  • Lauinger 2013: J. Lauinger, “The Neo–Assyrian adê: Treaty, Oath or Something Else?” Zeitschrift für Altorientalische und Biblische Rechtsgeschichte 19, 2013: 99–115.
  • Leichty 2011: E. Leichty. The royal inscriptions of Esarhaddon, king of Assyria (680–669 BC), Winona Lake, Indiana 2011. Lewis 1996: T. J. Lewis, “The Identity and Function of El/Baal Berith”. Journal of Biblical Literature 115, 1996: 401- 423.
  • Livingstone 1989: A. Livingstone, Court Poetry and Literary Miscellanea, Helsinki 1989.
  • Mack 2010: R. Mack, Neo–Assyrian Prophecy and the Hebrew Bible: Nahum, Habakkuk, and Zephaniah, Piscataway, NJ 2010.
  • Nissinen 2003: M. Nissinen, Prophets and Prophecy in the Ancient Near East, Atlanta 2003.
  • Parpola 1987: S. Parpola, The Correspondence of Sargon II, Part I: Letters from Assyria and the West, Helsinki 1987.
  • Parpola 1993: S. Parpola, “The Assyrian Tree of Life: Tracing the Origins of Jewish Monotheism and Greek Philosophy” Journal of Near Eastern Studies 52, 1993: 161-208.
  • Parpola 1997: S. Parpola, Assyrian Prophecies, Helsinki 1997.
  • Parpola ve Watanabe 1988: S. Parpola ve K. Watanabe, Neo-Assyrian Treaties and Loyalty Oaths, Helsinki 1988.
  • Perroudon 1992: M.-C. Perroudon, “An Angry Goddess” State Archives of Assyria Bulletin 6/1, 1992: 41-43.
  • Porter 2000: B. N. Porter, “The Anxiety of Multiplicity: Concepts of Divinity as One and Many in Ancient Assyria”, One God or Many?: Concepts of Divinity in the Ancient World, 2000: 211-271.
  • Pinches 1878: T. G. Pinches, “Oracles of Istar of Arbela”, Records of the Past XI: Being English Translations of Assyrian and Egyptian Monuments,1878: 59-72.
  • Pongratz–Leisten 1999: B. Pongratz–Leisten, Herrschaftswissen in Mesopotamien. Formen der Kommunikation zwischen Gott und König im 2. und 1. Jahrtausend v.Chr., Helsinki 1999.
  • Pongratz–Leisten: B. Pongratz–Leisten, “‘The Writing of the God’ and yayınlanacak the Textualization of the Neo–Assyrian Prophecy”, Spotlights on Jewish Prophecy: Functions of Prophecy in Jewish Scriptures and Beyond, yayınlanacak.
  • Postgate 2002: J. N. Postgate, “Review: Simo Parpola. Assyrian Prophecies. (State Archives of Assyria, vol IX). Helsinki University Press. Helsinki. 1997.” Journal of Semitic Studies 47, 2002: 312–313.
  • RINAP 4 Leichty 2011
  • SAA 1 Parpola 1987
  • SAA 2 Parpola ve Watanabe 1988
  • SAA 3 Livingstone 1989
  • SAA 9 Parpola 1997
  • Smith 1875: G. Smith, “Addresses of Encouragement to Esarhaddon”, The Cuneiform Inscriptions of Western Asia; Vol. IV: A Selection from the Miscellaneous Inscriptions of Assyria et Bd. V: A Selection from the Miscellaneous Inscriptions of Assyria and Babylonia, 1875:Pl. 61, no. 68.
  • Strong 1893: S. A. Strong, “On Some Oracles to Esarhaddon and Ashurbanipal” Beiträge zur Assyriologie 2, 1893: 627- 645.
  • Vilard 2001: P. Villard, “Les Propheties A L’Epoque Neo-Assyrienne”, Prophètes et Rois: Bible et Proche-Orient, 2001: 55-84.
  • Weeks 2004: N. Weeks, Admonitions and Curse: The Ancient Near Eastern Treaty/Covenant Form as a Problem in Intercultural Relationships. London ve New York 2004.
Toplam 43 adet kaynakça vardır.

Ayrıntılar

Birincil Dil Türkçe
Bölüm Research Article
Yazarlar

Selim Adalı Bu kişi benim

Yayımlanma Tarihi 1 Ağustos 2015
Yayımlandığı Sayı Yıl 2015 Cilt: 9 Sayı: 2

Kaynak Göster

Chicago Adalı, Selim. “Yeni-Asur Kehanet Metni K.2401’de Geçen ṭuppi Adê ša dAššur Ifadesinin Anlamı üzerine”. Archivum Anatolicum-Anadolu Arşivleri 9, sy. 2 (Ağustos 2015): 1-24. https://doi.org/10.1501/Archv_0000000008.