New Babylonians: A History of Jews in Modern Iraq

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Setnakhte Ramesses III Ramesses IV Ramesses V Ramesses VI Ramesses VII Ramesses VIII Ramesses IX Ramesses X Ramesses XI

The exact origin of Nabopolassar is uncertain and he has variously been referred to as a Assyrian, a Babylonian and a Chaldean. Though his ethnicity is uncertain, it is considered likely that he was from southern Mesopotamia. [15] Roux, Georges (1992). Ancient Iraq. Penguin Books Limited. pp.532–534 (Chronological Tables). ISBN 978-0-14-193825-7. Further work by the German Archaeological Institute was conducted by Heinrich J. Lenzen in 1956 and Hansjörg Schmid in 1962. Lenzen's work dealt primarily with the Hellenistic theatre, and Schmid focused on the temple ziggurat Etemenanki. [90] Dugaw, Sean; Lipschits, Oded; Stiebel, Guy (2020). "A New Typology of Arrowheads from the Late Iron Age and Persian Period and its Historical Implications". Israel Exploration Journal. 70 (1): 64–89. JSTOR 27100276.Lipschits, Oded (2005). The Fall and Rise of Jerusalem: Judah under Babylonian Rule. Eisenbrauns. ISBN 978-1-57506-095-8.

The sign 𒆍 (KA₂) is the logogram for "gate", 𒀭 ( DIG̃IR) means "god", and 𒊏 (RA) represents the coda of the word dig̃ir (-r) followed by the genitive suffix -ak. The final 𒆠 ( KI) is a determinative indicating that the previous signs are to be understood as a place name. Menkare Neferkare II Neferkare Neby Djedkare Shemai Neferkare Khendu Merenhor Neferkamin Nikare Neferkare Tereru Neferkahor Neferkare Pepiseneb Neferkamin Anu Qakare Ibi Neferkaure Neferkauhor Neferirkare Eriba-Adad I Ashur-uballit I Enlil-nirari Arik-den-ili Adad-nirari I Shalmaneser I Tukulti-Ninurta I Ashur-nadin-apli Ashur-nirari III Enlil-kudurri-usur Ninurta-apal-Ekur Ashur-dan I Ninurta-tukulti-Ashur Mutakkil-Nusku Ashur-resh-ishi I Tiglath-Pileser I Asharid-apal-Ekur Ashur-bel-kala Eriba-Adad II Shamshi-Adad IV Ashurnasirpal I Shalmaneser II Ashur-nirari IV Ashur-rabi II Ashur-resh-ishi II Tiglath-Pileser II Ashur-dan II The Book of Revelation in the Christian Bible refers to Babylon many centuries after it ceased to be a major political center. The city is personified by the " Whore of Babylon", riding on a scarlet beast with seven heads and ten horns, and drunk on the blood of the righteous. Some scholars of apocalyptic literature believe this New Testament "Babylon" to be a dysphemism for the Roman Empire. [126] Other scholars suggest that Babylon in the book of Revelation has a symbolic significance that extends beyond mere identification with the first century Roman empire. [127] Babylon in art [ edit ] Rients de Boer. "Beginnings of Old Babylonian Babylon: Sumu-Abum and Sumu-La-El." Journal of Cuneiform Studies, vol. 70, The American Schools of Oriental Research, 2018, pp. 53–86Brinkman, John A. (1977). "Notes on Arameans and Chaldeans in Southern Babylonia in the Early Seventh Century B.C." Orientalia. 46 (2): 304–325. JSTOR 43074768. Vanderhooft (1999). The Neo-Babylonian Empire and Babylon in the Latter Prophets. Scholars Press. pp.38–39. ISBN 978-0-7885-0579-9. Although Akkadian-language legal documents continued in a slightly reduced number through the rule of the Hellenic kings, they are rare from the period of Parthian rule. The astronomical diaries kept since the days of ancient Babylon survived through Persian and Hellenic rule but stopped being written in the middle of the 1st century BC. [43] It is likely that only a small number of scholars knew how to write Akkadian by the time of the Parthian kings, and the old Babylonian temples became increasingly undermanned and underfunded as people were drawn to the new Mesopotamian capitals, such as Seleucia and Ctesiphon. [44] Babylon is perhaps most famous today for its repeated appearances in the Bible, where it appears both literally (in reference to historical events) and allegorically (symbolizing other things). The Neo-Babylonian Empire is featured in several prophecies and in descriptions of the destruction of Jerusalem and subsequent Babylonian captivity. Consequently, in Jewish tradition, Babylon symbolizes an oppressor. In Christianity, Babylon symbolizes worldliness and evil. Prophecies sometimes symbolically link the kings of Babylon with Lucifer. Nebuchadnezzar II, sometimes conflated with Nabonidus, appears as the foremost ruler in this narrative. [47] Finger Snail Fish Pen-Abu Animal Stork Canide Bull Scorpion I Shendjw Iry-Hor Ka Scorpion II Narmer / Menes

MacGinnis, John (2010). "Mobilisation and Militarisation in the Neo-Babylonian Empire". Studies on War in the Ancient Near East, AOAT 372: 153–163. Spar, Ira; Jursa, Michael (2014). The Ebabbar Temple Archive and Other Texts from the Fourth to the First Millennium B.C. Cuneiform Texts in The Metropolitan Museum of Art. Vol.IV. Metropolitan Museum of Art. pp.288–290. ISBN 978-1-57506-327-0. Archived from the original on 2020-05-18 . Retrieved 2019-08-18. Zadok, Ran (2013). "The Onomastics of the Chaldean, Aramean, and Arabian Tribes in Babylonia during the First Millennium". Arameans, Chaldeans, and Arabs in Babylonia and Palestine in the First Millennium B.C. Wiesbaden: Harrassowitz Verlag. pp.261–336. ISBN 978-3-447-06544-3.Seleukos I Nikator Tetradrachm from Babylon Argead dynasty: Alexander I Philip Alexander II Antigonus Ardashir III Shahrbaraz Khosrow III Boran ♀ Shapur-i Shahrvaraz Azarmidokht ♀ Farrukh Hormizd Hormizd VI Khosrow IV Boran Yazdegerd III Peroz III Narsieh Coin of Ardashir I, Hamadan mint. Ardashir I Shapur I Hormizd I Bahram I Bahram II Bahram III Narseh Hormizd II Adur Narseh Shapur II Ardashir II Shapur III Bahram IV Yazdegerd I Shapur IV Khosrow Bahram V Yazdegerd II Hormizd III Peroz I Balash Kavad I Jamasp Kavad I Khosrow I Hormizd IV Khosrow II Bahram VI Chobin Vistahm Thomas, Ariane; Potts, Timothy (2020). Mesopotamia: Civilization Begins. Getty Publications. p.14. ISBN 978-1-60606-649-2. Archibald Sayce, writing in the 1870s, postulated that the Semitic name was a loan-translation of the original Sumerian name. [15] [16] However, the "gate of god" interpretation is increasingly viewed as a Semitic folk etymology to explain an unknown original non-Semitic placename. [17] I. J. Gelb in 1955 argued that the original name was Babilla, of unknown meaning and origin, as there were other similarly named places in Sumer, and there are no other examples of Sumerian place-names being replaced with Akkadian translations. He deduced that it later transformed into Akkadian Bāb-ili(m), and that the Sumerian name Kan-dig̃irak was a loan translation of the Semitic folk etymology, and not the original name. [18] [19] The re-translation of the Semitic name into Sumerian would have taken place at the time of the "Neo-Sumerian" Third Dynasty of Ur. [20] ( Bab- Il).