DURING the past twenty-two years, more remarkable Biblical discoveries have been made than in any other comparable period of history. In 1929, the first excavations were made at Ras esh-Shamra (Fennelhead) on the Syrian coast. A number of tablets inscribed with cuneiform (wedge-shaped) writing, yet written with an alphabet, were found, and these have proven to be of inestimable value for Bible study. These tablets have done more to disprove certain theories of destructive critics than almost any other one factor.
In 1935 the famous letters from Lachish were unearthed in Palestine, and these letters throw interesting light upon the background of the last days of the Hebrew monarchy. Again in 1935 many tablets (now about 20,000) were uncovered at Tell el-Hariri on the Euphrates. This place in ancient times bore the name of Mari, and has turned out to be one of the most interesting places of antiquity. The now famous Mari tablets contain much that is of help and interest for the student of the Bible. In 1947 the Isaiah scroll from Ain-Feschka was discovered, and the debates are still raging as to the precise date of this scroll.
The Pottery Jar
We are to consider in this article an ancient letter written in Aramaic, which should prove of interest for an understanding of the last days of Judah. In 1942 while excavations were being carried on at Saqqarah in Egypt, a piece of papyrus was found enclosed in a pottery jar. This fact in itself is of great interest. In the book of Jeremiah (32:14) we read: "Thus saith the LORD of hosts, the God of Israel; Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open; and put them in an earthen vessel, that they may continue many days." This verse very clearly teaches that it was the custom in Jeremiah's day to enclose documents in a pottery jar not only for safe keeping but also for the sake of preservation. In order that the evidence might continue for many days, it was to be placed in a pottery jar.
These earthen vessels were excellent for protecting papyrus and other materials from the destructive influences of the weather. The letter which we are now interested in was written during the days of Jeremiah, and has lain protected all these years until its recent discovery. What a fascinating thing it is to be able to examine a letter written during the days of Jeremiah! We naturally turn with increased interest to ask what this letter has to say.
A Cry For Help
The author was a king who bore the name Adon. This word means “master." It does not occur alone as a proper name in the Bible, but we do find it in several combinations such as Adonibezek, Adonijah, Adonikam and Adonizedek. In each of these the word should be translated "my lord"; the last name, for example, means “My Lord is righteousness." Here, however, on the letter, the word stands alone. In all probability, it was a proper name, for the writer describes himself as "Adon, thy servant.”
He also identifies himself as king, but the name of the land or city over which he ruled is missing, since the papyrus is torn. It has been suggested, and with good reason, that Adon was king of Ashkelon, one of the Philistine cities of the coastal plain of Palestine. At any rate, it seems evident that the letter was written from Palestine and that it was a cry for help addressed to the Pharaoh of Egypt. To depend upon Egypt for help, however, proved to be futile, as Scripture itself teaches (Ezekiel 29:6, 7), and this was certainly true in the present case.
The Letter of Adon
For what reason was Adon appealing for help? The answer is that Nebuchadnezzar was invading Palestine. Daniel had already been carried captive and with him Jehoiakim. Jehoiakim therefore gave in to Babylon. Adon however, apparently remained loyal to Egypt and called upon Egypt for help against the approaching monarch of Babylon. The date is about 603/2 B.C.
The letter consists of only nine lines, and is in a badly damaged condition. The left half of each line is lost, so that, since Aramaic reads from right to left, only the first half of each line remains. The letter is addressed to the Pharaoh, and we may translate it as follows:
"Unto Lord of kingdoms, Pharaoh, thy servant Adon, king of…
Of heaven and earth, and Baalshemain the god…
Firm as the days of heaven…
Of the king of Babylon have come, they have reached Aphek, and…
… they have captured…
For Lord of kingdoms, Pharaoh, knows that (thy) servant…
To send an army to deliver me; let him not forsake me…
And his goodness thy servant cherishes, and this isle (?)…
A governor in the land, and…”
We have purposely omitted any of the suggested restorations, in order that the reader may have an idea of the difficulty of making out such a fragmentary letter. At the same time, difficult as the letter is to read, its central meaning is clear. Adon appeals for help to the Pharaoh (Necho II?), since Nebuchadnezzar's troops have already advanced as far as Aphek (a city on the coastal plain of Palestine?). If Pharaoh does not help, the enemy will take the land and set up its own governor. Furthermore, the Pharaoh knows how faithful and true to him Adon has been. It is a letter which reminds one of other similar letters written from Palestine.
Importance For the Bible
The brief letter which was have translated is very important for the understanding of the background against which the Biblical events of the time took place. For one thing it is written in Aramaic, and thus it becomes clear that Aramaic was the common language of exchange in those days. The significance of this appears when we remember that in Daniel 2:4 the Scripture says, "Then spake the Chaldeans to the king in Aramaic…” Now it may be that the phrase “in Aramaic" is merely intended to indicate that at this point the language of the Bible changes to Aramaic. On the other hand the verse may intend to teach that the Chaldeans used Aramaic in speaking to the king. This thought has long been questioned. It has been maintained that Aramaic would not have been the common language of speech. However, in the light of the present fragment, this objection can no longer stand. It is now clear that the Aramaic language was widely used in the ancient East even in the time of Daniel, and if the book of Daniel teaches that the Chaldeans spake to the king in Aramaic, it is correct in so teaching.
The present writer is making a study of the language of this brief letter in order to see what light it may cast upon the nature of the Aramaic language of the time. Technical matters, however, are out of place in a brief popular article like this one. What should rejoice the heart of every Christian is the fact that here is more evidence of the accuracy of God's Sacred Word.