Adra is a location mentioned in the context of biblical geography and history, though it is not directly referenced in the canonical books of the Bible. Its significance is often derived from its association with other biblical sites and historical events. The name "Adra" may be linked to various ancient locations in the Near East, and its identification can vary based on historical and archaeological interpretations.

Geographical Context

Adra is often associated with the region of Syria, a significant area in biblical history. Syria, known for its rich history and interaction with the Israelites, is frequently mentioned in the Bible. The region was home to several important cities and trade routes that played a crucial role in the ancient Near East. While Adra itself is not explicitly mentioned in the Bible, its potential identification with certain ancient sites contributes to our understanding of the geographical and cultural landscape during biblical times.

Historical Significance

The historical significance of Adra can be inferred from its possible connections to other well-documented locations in the ancient world. During biblical times, the region of Syria was a melting pot of cultures and a focal point for various empires, including the Assyrians, Babylonians, and later the Romans. The interactions between these empires and the Israelites are well-documented in the Bible, particularly in the prophetic books and historical narratives.

Biblical Associations

While Adra itself is not mentioned in the Bible, the broader region of Syria is frequently referenced. For example, the prophet Isaiah speaks of the Assyrian threat from the north, which would have included regions like Syria: "Woe to Assyria, the rod of My anger; the staff in their hands is My wrath" (Isaiah 10:5). Additionally, the New Testament recounts the conversion of Saul on the road to Damascus, a major city in Syria: "As Saul drew near to Damascus on his journey, suddenly a light from heaven flashed around him" (Acts 9:3).

Cultural and Religious Context

The cultural and religious context of Adra, as part of the greater Syrian region, would have been influenced by a variety of religious practices and beliefs. The ancient Near East was characterized by a polytheistic worldview, with each city and region often having its own patron deities. The Israelites, in contrast, were monotheistic, worshiping Yahweh as the one true God. This religious distinction often led to conflicts and interactions that are recorded in the biblical narrative.

Archaeological Insights

Archaeological discoveries in the region potentially associated with Adra have provided valuable insights into the historical and cultural context of the area. Excavations have uncovered artifacts, inscriptions, and architectural remains that shed light on the daily life, trade, and religious practices of the ancient inhabitants. These findings contribute to a deeper understanding of the historical backdrop against which the biblical events unfolded.

Conclusion

While Adra itself is not directly mentioned in the Bible, its potential identification with ancient sites in Syria enriches our understanding of the historical and geographical context of the biblical narrative. The interactions between the Israelites and the surrounding nations, including those in the Syrian region, are a testament to the complex and dynamic history of the ancient Near East.ADRA

a'-dra. See ARAD (city). ADRAMMELECH and ANAMMELECH a-dram'-el-ek and a-nam'-el-ek ('adhrammelekh and `anammelekh, apparently, according to Assyrian usage, "Adar is prince," "Anu is prince." By Palestinian usage it would be "Adar is king," "Anu is king"):

(1) The names given by the Israelite narrator to the god or gods imported into the Samaritan land by the men of Sepharvaim whom the king of Assyria had settled there (2 Kings 17:31). In the Babylonian pantheon Anu, the god of heaven, is one of the three chief gods, and Adar, otherwise known as Ninib, is a solar god. Concerning the statements in this verse in Kings, archaeologists differ in some important points, and it is a case in which a suspended judgment may be becoming in one who is not an expert. But at least a portion of the alleged difficulties have arisen from failures to get the point of view of the Israelite narrator. He is writing from a time considerably later than the establishment of the institutions of which he speaks-late enough to render the phrase "unto this day" suitable (2 Kings 17:34), late enough so that words and usages may have undergone modification. He is describing a mixture of religions which he evidently regards as deserving of contempt and ridicule, even apart from the falsity of the religions included in it. This mixture he describes as containing ingredients of three kinds-first, the imported religions of the imported peoples; second, the local high-place religions (2 Kings 17:32, etc.), and third, the Yahweh religion of Northern Israel (not that of Jerusalem). It is not likely that he thought that they practiced any cult in its purity. They contaminated the religion of Yahweh by introducing Canaanitish usages into it, and they are likely to have done the same with the ancestral religions which they brought with them. The proper names may be correct as representing Palestine usage, even if they differ somewhat from the proper Babylonian usage. The writer says that they "burnt their children in the fire to Adrammelech," but this does not necessarily prove that he thought that they brought this practice from Babylonia; his idea may be that they corrupted even their own false cult by introducing into it this horrible Canaanitish rite. In considering the bearings of the evidence of the monuments on the case, considerations of this kind should not be neglected.

(2) The name of a son of Sennacherib king of Assyria-one of the two who slew him and escaped, indirectly leading to the accession of Esar-haddon (2 Kings 19:37 Isaiah 37:38). Mention of the incident is found on the monuments, and traces of the name appear in the writings of Abydenus and Poly-histor.

Willis J. Beecher

Of the Errors of Certain Philosophers, and of the Sun and Moon.
... [464] Cicero speaks of Tuditanus as scattering money from the rostrum among
the people. [465] [Anacreon, Ode 2. tois adra'sin phro'nema.]. ...
/.../lactantius/the divine institutes/chap xxiii of the errors of.htm

Appendices
... the Deluge, of which a fragment has been preserved, puts a wholly different speech
into the mouth of Ea, and gives the hero of the story the name of Adra-Khasis ...
/.../sayce/early israel and the surrounding nations/appendices.htm

Adra
... Int. Standard Bible Encyclopedia ADRA. a'-dra. See ARAD (city). ADRAMMELECH
and ANAMMELECH a-dram'-el-ek and a-nam'-el-ek ('adhrammelekh ...
/a/adra.htm - 9k

Adorns (3 Occurrences)

/a/adorns.htm - 7k

Adramelech (1 Occurrence)

/a/adramelech.htm - 6k

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