Posts by Vidqun

29

A Seal Ring bearing King Hezekiah's found in Jerusalem excavation, with ankh symbol and winged sun

by fulltimestudent in

jw
friends

from a story in the jewish press:.

quote: "the city of david excavations of the jerusalem hebrew university on mount ophel, at the foot of the southern wall of the temple mount compound, have yielded a sensational discovery: a seal (bulla) with the name of king hezekiah (727-698 bce).".

"king hezekiahs bulla was discovered in a garbage heap that was dumped during or shortly after hezekiahs time, from a royal building that was used to store food.

Vidqun

Fulltimestudent, thanks for the interesting article. Concerning sun worship in ancient Israel, this is what an archaeologist, Richard Hess, had to say on the subject:

The sun deity was subsumed by Yahweh, who took on its characteristics. The actual symbol of the sun in the form of a winged sun disk became a later symbol of the Judean monarchy.

The divine sun appears in names such as Samson and Beth-Shemesh. It is personified in Psalm 19:6 [Heb. 7]. Samson may be a solar hero. His name is derived from the Hebrew word for sun and he is associated with places such as Beth-Shemesh. There is also the association of the sun with a strong man in Psalm 19:4-5 [Heb. 5-6], and the contrast with Delilah, whose name sounds like the Hebrew word for night (laylâ).

Elsewhere, sun worship may be identified with Yahweh in texts such as 1 Kings 8:12; 2 Kings 23:5, 11; and Ezek. 8:16. The latter references are noted by Day (2000, 156) as placing sun worship in the Jerusalem temple.[1] Job 38:7 identifies the sun as part of the host of heaven or of the sons of God. These texts are supported by the identification of sun imagery with Yahweh in personal names, by pictures of the sun in iconography of the Judean kingdom, and by artistic representations from in and around Palestine… the collective data presents a significant case for some sort of relationship between Yahweh and sun imagery.[2]

[1] John Day, Yahweh and the Gods and Goddesses of Canaan. Journal for the Study of the Old Testament: Supplement Series 265 (2000). Sheffield Academic Press.

[2] See Richard S. Hess, Israelite Religions: An Archaeological and Biblical Survey, pp. 76, 243 n. 121.

23

Anointed Directing the Anointed?

by compound complex in

[.

] resurrected ones of the 24-elders group may be involved in the communicating of divine truths today.

revelation: its grand climax at hand!, pages, 124, 125, paragraph 17..

Vidqun

Yes, Listener, you've got a point. Are they perhaps lending their ear to "the angel of light"? In their commentary on Rev. 4:4 in the Revelation Climax-book (p. 77), they reason that the 24 elders are those of the anointed that had been resurrected to heaven, i.e., their brothers. Yet they insist the first resurrection had started in 1919. But not only were the 24 elders already present in heaven before that date, but one of them spoke to John (ca. 100 CE).

23

Anointed Directing the Anointed?

by compound complex in

[.

] resurrected ones of the 24-elders group may be involved in the communicating of divine truths today.

revelation: its grand climax at hand!, pages, 124, 125, paragraph 17..

Vidqun

The fact that "elders," in the vicinity of God's throne, is mentioned as early as Is. 24:23 would not support their assumption. And how is it that John addresses the elder as "lord" if he was his brother?

A well known dictionary had the following comment: As early as Is. 24:23 “elders” are mentioned in connection with God’s enthronement. The fact that these are not depicted in a judicial capacity does not rule out their judicial function. One of the elders would act as godly spokesman and interpreter, while as a group they would glorify God and proclaim His judgments (cf. Rev. 5:5; 7:13; 11:16-18):

The two passages Ex. 24 and Nu. 11 exerted considerable influence on other parts of the Bible and on Jewish exegesis. In obvious dependence on Ex. 24:9 f. the late apc. in Is., depicting world judgment and the manifestation of the coming kingdom of Yahweh on Zion and in Jerusalem, closes with the words: “And before his elders is glory,” Is. 24:23. The passage is a first example of the way in which apocalyptic likes to base its eschatological visions on sacred texts, so that it is itself to a large extent exegesis. In relation to Is. 24:23, Rev. 4 follows the same pattern in its vision of the 24 elders before the throne of God, → 668, 9 ff.

The 24 πρεσβύτεροι in Revelation. Special problems are raised by the passages in Rev. in which, in the visions of the divine, 24 elders surround the throne of God in heaven along with the four beasts, 4:4, 10; 5:6, 8, 11, 14; 7:11; 11:16; 14:3; 19:4. The thrones on which they sit (4:4; 11:16), the white robes and the crowns which adorn them (4:4), show that they are heavenly beings, and the title πρεσβύτεροι suggests that they are God’s council of elders (cf. Dan. 7:10). Yet there is no mention of God sitting in council with them nor do they seem to discharge a judicial office, cf. 20:4. Their function is not the exercising of their own dominion; it is simply adoration of the majesty of Him who sits on the throne (4:10; 19:4) and of the exalted Lamb (5:8–10) → θρόνος, III, 165, 21 ff. They sink to the ground, offer worship, and cast down their crowns before the throne of the eternal and omnipotent God (4:10) with songs of praise (4:11; 5:9 f.; 11:17 f.; 19:4 etc.). According to 5:8 they offer priestly ministry for the earthly community with harps and golden vials. Their divine service in heaven accompanies the events of redemption and judgment on earth, which the elders inaugurate and conclude with gesture and song. [1]

There is no suggestion that these elders are redeemed and transfigured men. They are plainly differentiated from the transfigured, 7 and 14. They are also distinguished from the angelic hosts (5:11; 7:11) which surround the throne and the four beasts. But they are so only as a higher class of angels which is closer to the throne of God than the others and which is entrusted in a peculiar way with His secrets. “One of the elders” functions as angelus interpres (5:5; 7:13) and the seer addresses him by the title of majesty, κύριος, 7:14.

[1] See Theological Dictionary of the New Testament, vol. VI, pp. 656, 668.

63

Why does the Watchtower leadership slap its own defenders in the face?

by slimboyfat in

take the case of rolf furuli.

i don't think there has been a specific thread on the hebrew verbs u-turn in the nwt, and how the society has responded to the work of perhaps their brightest and ablest defender in their history.

so here goes.. rolf furuli has defended jws on multiple fronts in many different settings, on issues ranging from chronology, mental health, doctrines, bible translation and the blood issue.

Vidqun

Remember the three h's. For one to accept the facts one needs to be hungry (for truth), honest, and humble. Seems me that amongst the leadership of religious institutions all these qualities are sorely lacking. Anyway, if they had those they would lose money. Their survival would be at stake. So, yes, that's not going to change anytime soon.

63

Why does the Watchtower leadership slap its own defenders in the face?

by slimboyfat in

take the case of rolf furuli.

i don't think there has been a specific thread on the hebrew verbs u-turn in the nwt, and how the society has responded to the work of perhaps their brightest and ablest defender in their history.

so here goes.. rolf furuli has defended jws on multiple fronts in many different settings, on issues ranging from chronology, mental health, doctrines, bible translation and the blood issue.

Vidqun

Slimboyfat, think how different the landscape would have been: 1) If they had encouraged secular education; 2) If they encouraged input from the brothers and sisters by reviewing their books in the Watchtower, inviting comments from the brothers. I know for a fact their chronology would have changed for the better with the help of Carl O. Jonson; 3) Having had a department at Bethel, filled with highly qualified, young and men and women, analyzing advancements in scholarship and Bible translation, and assimilating the input of the brothers. Yes, here even Rolf Furuli, with his unusual ideas on language and linguistics, would have given valuable input. If only... Yes, I know, farfetched indeed, but one is allowed to dream here on the outside, without the theocratic shackles of the demigods.

63

Why does the Watchtower leadership slap its own defenders in the face?

by slimboyfat in

take the case of rolf furuli.

i don't think there has been a specific thread on the hebrew verbs u-turn in the nwt, and how the society has responded to the work of perhaps their brightest and ablest defender in their history.

so here goes.. rolf furuli has defended jws on multiple fronts in many different settings, on issues ranging from chronology, mental health, doctrines, bible translation and the blood issue.

Vidqun

Yes, Wonderment, that was the anecdote I was referring to. So, I don't doubt the fact that Franz was quite knowledgeable and had a good grasp of languages. But the Society leaned heavily on his expertise since N. H. Knorr. After his death in the nineties, things went downhill fast. If they would only have encouraged secular study, they might have been able to groom a successor or a group of successors to continue the Franz tradition. Now their theology is driven by seven simpletons that have no clue.

63

Why does the Watchtower leadership slap its own defenders in the face?

by slimboyfat in

take the case of rolf furuli.

i don't think there has been a specific thread on the hebrew verbs u-turn in the nwt, and how the society has responded to the work of perhaps their brightest and ablest defender in their history.

so here goes.. rolf furuli has defended jws on multiple fronts in many different settings, on issues ranging from chronology, mental health, doctrines, bible translation and the blood issue.

Vidqun

Slimboyfat, I agree, Franz was a brilliant linguist with some original ideas. But unfortunately for him, the field of linguistics would keep on growing and expanding. Cook alluded to this in his criticism of Furuli. Comparative linguistics, especially where Semitic languages are concerned, has opened up the field like never before. The Watchtower did not/could not keep up with the new information, because specialized scholars are needed, and we know there’s none amongst the Witnesses. The few that were there, were kicked out. A while back I read a piece by Barbara of Silent Lambs fame, reporting that she had asked a Jewish colleague (involved with the Society’s translation work in Israel) whether Franz’s Hebrew was up to standard. The woman confirmed that his Hebrew was accurate, and that she had high praise for the man.

Here’s the second part of Cook’s criticism, even more damning than the first:

“Aside from the unsubstantiated claim that (viewpoint) aspect in Hebrew differs from the modern linguistic universal and that elements of metaphor for understanding viewpoint aspect in Hebrew are open to criticism (see Cook 2010), Furuli’s approach to aspect is fundamentally flawed and contradictory. First, although he claims that modern views should not be foisted on a dead language such as ancient Hebrew, he admits that his own analysis is based on English translations (Furuli 2006:417). Although by this statement he intends simply to underscore the lack of native-speaker knowledge for a dead language, it seems all too apparent that his English translations (some quite wrong) determine his analysis of the Hebrew verbal forms.

Second, his discussion of discourse linguistics is quite illuminating when immediately followed by his alternative semantic analysis. Having examined several passages in which the context (adverbial phrases, etc.) affects the aspectual interpretation of the verb form, Furuli (2006: 186) concludes “that it is impossible to know the semantic meaning of most verbs in the Tanakh by analyzing the clauses and contexts in which they occur.” On the following page (2006: 187), he continues his argument, stating that “[O]ur only hope is to find situations where no other factors than the verb conjugation can cause a particular characteristic.” As an example he offers his analysis of wayyîbên (a wayyiqtol form) in 1 Kgs 6:1, which he translates ‘he began to build’: “The verb is durative and dynamic, the verb phrase is telic, and the adverbial fixes the time. But it seems that the small part of the progressive action that is made visible is caused by the verb form alone, because the only other information apart from the verb form that is needed is a knowledge of the world (that it took more than one year to build the temple)” (Furuli 2006: 187). In other words, Furuli’s analysis of aspect has little to do with the linguistic portrayal of events; instead, it relates to his preconceived ideas of the character of the events themselves in the Bible.”

I certainly do not agree with Furuli’s portrayal of the Masoretes. They would never have changed or corrected the verbal forms. This one can see from a comparison of the Masoretic Text with the DSS. A growing number of scholars are starting to view the MT as an authentic tradition with a long history behind it. Morag insists that ‘as a source of historical information, the vocalisation should be accorded serious consideration.’[i] Barr concludes that the Masoretes were ‘in essence phonetic conservators rather than interpretative innovators.’[ii]

What sealed it for me, in that there are serious shortcomings with Furuli’s theory, is the work of Penner (Penner and Furuli do not see eye to eye). Cook goes on to explain:

“Besides the fact that Penner’s theory partakes of the weaknesses of Joosten’s and other relative-tense-and-modality theories, as described above, his empirical method is suspect when compared with Furuli’s contemporary study (based on a broader database that includes Qumran Hebrew), which arrives at very different conclusions: both Furuli and Penner attempt an empirical, statistical analysis of the verb forms in “context” (Furuli 2006: 186-87; Penner 2006: 101-2) and arrive at contradictory results, Furuli positing some unique form of aspect for Hebrew (with just two main conjugations-prefix and suffix), and Penner proposing tense-prominence in Qumran Hebrew (Furuli 2006: 462-64; Penner 2006: 212-13). It appears prima facie that both Furuli and Penner have found what they were looking for; that is, their interpretation of the data was guided by what they expected a priori to find, which accounts for their divergent results based on overlapping data sets.”

Penner, Ken

2006 Verb Form Semantics in Qumran Hebrew Texts: Tense, Aspect, and Modality between the Bible and the Mishnah. Ph.D dissertation, McMaster University.

[i] S. Morag, ‘On the Historical Validity of the Vocalisation of the Hebrew Bible’, p. 315, cf. S. Groom, Linguistic Analysis of Biblical Hebrew, p. 17.

[ii] J. Barr, ‘The Nature of Linguistic Evidence in the Text of the Bible’, p. 40; cf. Comparative Philology, pp. 195, 196.

63

Why does the Watchtower leadership slap its own defenders in the face?

by slimboyfat in

take the case of rolf furuli.

i don't think there has been a specific thread on the hebrew verbs u-turn in the nwt, and how the society has responded to the work of perhaps their brightest and ablest defender in their history.

so here goes.. rolf furuli has defended jws on multiple fronts in many different settings, on issues ranging from chronology, mental health, doctrines, bible translation and the blood issue.

Vidqun

Slimboyfat, my impression of Rolf Furuli is that he attempted to defend the indefensible, by propping up the Titanic, so to speak, and for that reason he would sink with it. He was not very honest either, never admitting in his books that he was a Witness or that he self-published. He would stick with Franz’s explanation of the Hebrew Verbal System (HVS) to his detriment.

Allow me to quote criticism of his work by John Cook in his treatise, “Time and the Biblical Hebrew Verb: The Expression of Tense, Aspect, and Modality in Biblical Hebrew.” Cook discusses most modern theories of the HVS. It is interesting to note what he had to say about Furuli's thesis. Furuli believed that there is no difference between the waw-prefixed forms and their formal non-waw-prefixed counterparts, and I quote:

“The most recent permutation of this type of theory comes from Furuli (2006), who claims based on his examination of all the verb forms in the Hebrew Bible, Ben Sira, and the Dead Sea Scrolls that there were only two conjugations: a perfective suffix conjugation (qatal and wĕqatal) and an imperfective prefix conjugation (yiqtol and wayyiqtol; Furuli 2006:4) He concludes that a diachronic approach is problematic and unnecessary, since (1) there is no evidence of a prefix preterite in Northwest Semitic or Akkadian, and (2) there is no evidence in his corpus of any semantic change in the Hebrew verbal forms (Furuli 2006: 147).

Furul’s approach is based on two premises that he claims are not taken into account by any earlier theories. This first is a systematic distinction between past time reference and past tense. Although it is a sound principle, Furuli uses this premise to dismiss out of hand any and every tense explanation of Hebrew and Semitic (e.g., Furuli 2006: 32, 98). Furuli claims that context “can fix the temporal reference of a verb” and then refuses to acknowledge any other possible means of fixing temporal reference – that is, tense (Furuli 2006:100).

His second principle is that aspect (viewpoint aspect, in particular) in Hebrew is of a different sort than English aspect, which he claims informs most previous understandings. Unfortunately it is unclear to me the basis for his claim because the only explanation he offers is, “because aspect is a kind of viewpoint, it is not obvious that it has the same nature in the different aspectual languages of the world” (Furuli 2006: 49).

A full survey of Furuli’s work would take too long and yield too little of value (see the reviews of Kummerow 2007 and Cook 2010). Here I mention the two fundamental difficulties with his theory that are most germane to this discussion: his treatment of wayyiqtol and his analysis of aspect. A major if not central focus of Furuli’s work is to show that wayyiqtol is not a distinct prefix form from yiqtol (and wĕyiqtol) but is an invention of the Masoretes. He recognizes that a major obstacle to his argument is that 93.1% (according to his analysis) of wayyiqtols in the Bible refer to past events, which accounts for the majority view that the form has developed from a Semitic prefixed preterite form. He argues, however, that, “because of the problem of induction, confirmatory examples can never confirm a hypothesis, but contradictory ones can even falsify it” (Furuli 2006:73). Thus Furuli admits that he allows 6.9% of the evidence to drive his semantic theory of wayyiqtol! The obvious protest to this is that Hebrew is an ancient language, attested only in composite and redacted texts that has been vocalized (which is the distinguishing factor between wayyiqtol and wĕyiqtol) only hundreds of years after the stabilization of the text. But this point aside, Sapir’s dictum that “grammar leak” certainly applies here. Further, Furuli’s argument that the Masoretes created the wayyiqtol form and that they made mistakes in writing the form appears prima facie to cancel out the significance of his 6.9% of counterexamples: these data are simply “errors" introduced by the Masoretes; but even so, if the form is simply a Masoretic invention, how can any of the examples be deemed either erroneous or representative of the actual language of the texts? In addition, Furuli (2006:459) admits that his theory is completely at odds with the typological data on TAM but dismisses those findings, stating that: “we should not force modern views upon a dead language.” This comment betrays a lack of understanding of not only typology but the nature of languages and language universal!”

Furuli, Rolf J.

2006 A New Understanding of the Verbal System of Classical Hebrew: An Attempt to Distinguish between Semantic and Pragmatic Factors. Oslo: Awatu.

There’s more but that’s enough for the time being. The above allows one a general impression of his work. Cook could not understand his reasoning, but we can. By sticking to Frederick Franz’s theory on the Hebrew Verbal System, he would build an elaborate hypothesis, only to be shot down by his peers.

19

Can you prove that WT policy of shunning is unscriptual? Will soon be discussing with somebody, give me all your ammo!

by EndofMysteries in

will soon be discussing w/ somebody still in about that.

i want to make sure i am not missing anything good.

so any scriptures, articles whether wt articles or secular about effects of shunning, etc, or your arguments against how wt interprets their scriptures, etc.

Vidqun

Here’s some arguments you might encounter:

Human society has always shunned people that do not conform to the rules. If you commit a crime, you may be punished by being sent to jail and excluded from society until you 'repent' by changing your attitude. Who determines these rules? In many lands, adultery and homosexuality are still punishable by death or jail. It is up to each group of people to decide the rules and the consequences for breaking them.

However, Paul did not disfellowship those that criticized him, i.e., the so-called “superfine apostles.” Read 2 Cor. 13:10 to see what he had in mind. Interestingly, Paul asked whether some of them had started ruling prematurely (cf. 1 Cor. 4:8)? Secondly, the GB claims to be “the faithful and discreet slave.” Would “judgment” be part of the commission of “the faithful and discreet slave”? By the way, is God not the ultimate judge, and did he not defer judgement to the Son (Acts 17:31)?

Here’s a list the scriptures the GB of JWs apply to judge, condemn and disfellowship individuals. Judge for yourself whether these are applied correctly.

15 Moreover, if your brother commits a sin, go lay bare his fault between you and him alone. If he listens to you, you have gained your brother.

16 But if he does not listen, take along with you one or two more, in order that at the mouth of two or three witnesses every matter may be established.

17 If he does not listen to them, speak to the congregation. If he does not listen even to the congregation, let him be to you just as a man of the nations and as a tax collector. (Mat 18:15-17 NWT)

Comment: Jesus instructed his disciples to treat an unrepentant wrongdoer “as a man of the nations.” Would they have greeted a man of the nations? Surely it would be good manners to greet such a person (not with a Christian kiss though – Rom. 16:16; etc.).

9 In my letter I wrote YOU to quit mixing in company with fornicators,

10 not [meaning] entirely with the fornicators of this world or the greedy persons and extortioners or idolaters. Otherwise, YOU would actually have to get out of the world.

11 But now I am writing YOU to quit mixing in company with anyone called a brother that is a fornicator or a greedy person or an idolater or a reviler or a drunkard or an extortioner, not even eating with such a man.

(1 Cor 5:9-11 NWT)

Comment: Naturally one would avoid such people, not socializing with them.

7 For many deceivers have gone forth into the world, persons not confessing Jesus Christ as coming in the flesh. This is the deceiver and the antichrist.

8 Look out for yourselves, that YOU do not lose the things we have worked to produce, but that YOU may obtain a full reward.

9 Everyone that pushes ahead and does not remain in the teaching of the Christ does not have God. He that does remain in this teaching is the one that has both the Father and the Son.

10 If anyone comes to YOU and does not bring this teaching, never receive him into YOUR homes or say a greeting to him.

11 For he that says a greeting to him is a sharer in his wicked works. (2 John 1:7-11 NWT)

2Jo 1:10 If anyone comes to you and does not bring this teaching, do not receive him into your house and do not give him any greeting

32 sn Do not give him any greeting does not mean to insult the person. It means "do not greet the person as a fellow Christian" (which is impossible anyway since the opponents are not genuine believers in the author's opinion). See NET Bible footnote.

Christian greeting: Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Thes. 5:26; 1 Pet. 5:14.

Comment: Above scriptures apply to the antichrist. Very few qualify as such.

9 I wrote something to the congregation, but Diotrephes, who likes to have the first place among them, does not receive anything from us with respect.

10 That is why, if I come, I will call to remembrance his works which he goes on doing, chattering about us with wicked words. Also, not being content with these things, neither does he himself receive the brothers with respect, and those who are wanting to receive them he tries to hinder and to throw out of the congregation.

11 Beloved one, be an imitator, not of what is bad, but of what is good. He that does good originates with God. He that does bad has not seen God.

12 Demetrius has had witness borne to him by them all and by the truth itself. In fact, we, also, are bearing witness, and you know that the witness we give is true.

(3 John 1:9-12 NWT)

16 But shun empty speeches that violate what is holy; for they will advance to more and more ungodliness,

17 and their word will spread like gangrene. Hymenaeus and Philetus are of that number.

18 These very [men] have deviated from the truth, saying that the resurrection has already occurred; and they are subverting the faith of some.

(2Ti 2:16-18 NWT)

12

Another problem with Daniel

by kepler in

i know, if i got a name associated with anything beside an early 17th century astronomer, it's from picking apart the book of daniel.

much of fundamentalist & apocalyptic thought (sic) arises from explanations of this book's passages and i protest.

we could review other points, but let me note the following discrepancy: the end of chapter 1 and the beginning of chapter 9.. chapter 1 begins with the 3rd year of jehoiakim's reign with a nebuchadnezzar raid.

Vidqun

Kepler, just for the record, I view your attitude as condescending, dismissive, quite narrow-minded in fact. Nevertheless, if you enjoy studying Persian history from a Greek perspective, that’s you choice. E.g., it would be like studying Nazi history from British sources. I, on the other hand, would prefer to compare all available evidence, and work from there. If there are serious deviations in some of the accounts, I would not stoop so low as to denigrate the author, instead I will question his source(s). The person that comes to mind here is Josephus.

Nebuchadnezzar vs. Nabonidus: Firstly, to me it is no surprise that Nabonidus does not feature in the book of Daniel. He was away from Babylon for ten of his seventeen years. Secondly, do you really think you are going to read of the shortcomings or illnesses of Babylonian kings in official sources? Modern scholars have come up with some wayward theories, and this is one of them. They are are saying in so many words: The person(s) that wrote or edited Daniel were so stupid, they mistook Nebuchadnezzar for Nabonidus, or vice versa. You are saying: The person that wrote the Prayer of Nabonidus is closest to the truth. The writer of Daniel is a lier and a fraudster. You base your theory on the phrase “gods of gold and silver, of bronze and iron, of wood and stone” directed at Belshazzar. Did it not occur to you that the writer of the Prayer of Nabonidus might have read the book of Daniel? Amongst the DSS were found quite a few fragments of different Daniel MSS. These were viewed as scripture, and would discount a late Maccabean dating of Daniel. By the way, the Maccabees called Daniel one of their ancestors (1 Macc. 2:51-60 JB). But I forgot, they were also ignorant primitives that had no clue.

Difference here concerns respect. I respect the writer/editor of an account as a person and because of his writing ability. Think in the lines of Shakespeare. One can criticize his work but still have respect for the man and his writing ability.

Statement: “Historical inaccuracy: The relationship of Belshazzar in Daniel 5:11 is stated to be that of a “son” to Nebuchadnezzar, whereas it is known that actually Belshazzar was the son of Nabonidus.” Answer: Yet, Nabonidus was in all probability married to Nitocris, the daughter of Nebuchadnezzar, at least as early as 585 BCE. And it hardly needs to be mentioned that a grandfather in Hebrew usage is often referred to as a “father” (Heb. ’b and Aram. ’bb’), as, for example, in Genesis 28:13 and 32:10. Indeed, there is no other term for “grandfather” besides this in the Old Testament.

We know Cyrus was involved with military campaigns and did not take over the reins immediately. If you study Hebrew/Aramaic you would have noticed the following:

Darius given kingship. In the word hāmelak the Hophal is to be noticed: rex constitutus, factus est. It shows that Darius did not become king over the Chaldean kingdom by virtue of a hereditary right to it, nor that he gained the kingdom by means of conquest, but that he received it (qabbeil Dan. 5:31 [Dan. 6:1 BHS]) from the conqueror of Babylon, Cyrus, the general of the army.[1]

[1] See Keil-Delitszch Commentary. Although the verb (‘to make king’) is followed by the preposition (‘over’) forty times in the OT, this is the only occurrence where the verb is passive. Montgomery summarizes the evidence in this manner—“The passive had been explained from the alleged institution by Cyrus of a viceroy, Darius-Astyages-Gobryas, in Babylonia” (James A. Montgomery, A Critical and Exegetical Commentary on the Book of Daniel [Edinburgh: T. & T. Clark, 1972], p. 359).