Mari. mah´ree. An important ancient city of W Mesopotamia, c. 7 mi. (11 km.) NW of modern Abu-Kemal at Tell Hariri. Its importance and its prosperity were due to its strategic location at the intersection of two caravan roads: one beginning on the Mediterranean coast and passing across the Syrian desert to the Euphrates, and the other beginning in N Mesopotamia and passing southward through the valleys of the Khabur and Euphrates Rivers. This strategic location is reflected not only in the fabulous wealth of the city but also in the truly international character of its population. It was the center of an influential Amorite kingdom c. 1800-1700 B.C.

Excavations at Mari have yielded significant discoveries. The chief buildings were: (1) a temple dedicated to the goddess Ishtar, (2) a ziggurat or stage-tower, and (3) a 300-room palace at the center of the mound. In the palace area the excavators found c. 20,000 cuneiform tablets, most of which date from the reigns of Yasmakh-Adad (c. 1796-1780), under whose reign the palace was begun, and Zimri-Lim (c. 1779-1761), under whom it was finished. Both of these kings were contemporaries of Hammurabi of Babylon (c. 1792-1750). Most of the documents were written in Akkadian, the E Semitic language spoken in Babylon and Assyria. Several rooms contained chiefly texts of an economic, administrative, or judicial nature, while others contained the royal correspondence. Several letters addressed to King Zimri-Lim concern prophetic utterances; these are instructive in their similarities and differences with biblical prophecy.

From a linguistic point of view the Mari texts have aided OT study in the wealth of Amorite personal names, many of which resemble those in the Hebrew Bible. Also of interest to OT students are the so-called “Yahweh names” of Mari. These names (Yawi-Addu and Yawi-El) are not only reminiscent of OT personal names like Joel (= Yawi-El), but have raised the question of whether Yawi was a divine name at Mari. Opinions differ, but it seems unlikely in view of the fact that the word Yawi never occurs with the determinative for deity (i.e., ^DYawi). More likely yawi is a verb telling what the gods Addu and El had done or were expected to do. The OT name of Israel’s God, Yahweh, may indeed contain that same verb as a description of the unnamed God (cf. Exod. 3:14; see Jehovah). Another aid to OT study afforded by the Mari texts lies in the description of the customs of the nomadic peoples surrounding Mari, including a group known as “Benjaminites.” Even if that is a correct understanding of the Akkadian name (DUMU.MEŠ Yamina), the view that they were related to the OT tribe of Benjamin is very unlikely. Nevertheless, the customs held by all these nomadic groups provide interesting insights into certain OT practices of the Israelites.

9:6 a son is given. The birth of a son was viewed as a matter of rejoicing in ordinary circumstances. Having a royal son to assume the throne was even more important. Panammuwa I, a Syrian king in the mid-eighth century BC, wrote an Aramaic document stating a blessing on whichever of his sons succeeded in following him to his throne. The Assyrian Esarhaddon enacted a treaty with vassals to ensure that they recognized his desire that his son, Ashurbanipal, succeed him to the throne. he will be called. See the article “Names in the Old Testament Period.” Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Whether chosen by this ruler for himself (supported by the Hebrew form of the verb “will be called”) or by another on his behalf, the names are auspicious for his reign. Some suggest parallels with the Egyptian practice of a five-part royal title, though only four are listed here. The Ugaritic king Niqmepa had four titles: master of justice, he who builds a (royal) house/dynasty, royal guardian, royal builder, while Mesopotamian kings employed numerous titles or epithets. Although not all are used of one ruler, they include, “counselor,” “(very) strong/mighty,” “mighty, heroic,” “eternal/everlasting,” “father,” “prince” and “one who quiets, brings peace.” Therefore, the concepts applied to Isaiah’s ruler are well represented in their literary environment. For this series of names being one long compound name, see the article “Names in the Old Testament Period.” Mighty God, Everlasting Father. An undated seal impression in Phoenician, Ammonite or Hebrew belongs to a man named Abi‘ad, “eternal father.” Each of these names by themselves might suggest divine names. However, they should be recognized as the theophoric element in a compound name, thus making a statement about God, as many Hebrew names do (see the article “Names in the Old Testament Period”).

The Divine Authentication (1:8)

8. I am the Alpha and the Omega (cf. 21:6): That is, the beginning and the end, or the first and the last, ‘alpha’ and ‘omega’ being the first and the last of the 24 letters of the Greek alphabet. This assertion by the Eternal God of His names and titles, authenticating the following revelation as His, is the more striking in view of the freedom with which in the sequel the same titles are applied to Christ (cf. verse 17; 22:13). In this title there may also be a suggestion of the principle that ‘the end shall be as the beginning’, which is amply illustrated in Rev. (cf. e.g. 2:7; 22:1–4 with Gen. 2:8 ff.). the Almighty: Of the 10 NT occurrences of this divine title (Gk. pantokratōr), 9 are in Rev. (the remaining one is in 2 C. 6:18). In LXX it usually represents Heb. tseba’oth in the title Yahweh (’elohe) tseba’oth, ‘Lord (God) of hosts’, except in Job, where it represents Shaddai.