Monday, September 30, 2024

Going all agog over Gog and Magog

by Damien F. Mackey “On that day I will give Gog a burial place in Israel, in the valley of those who travel east of the Sea. It will block the way of travelers, because Gog and all his hordes will be buried there. So it will be called the Valley of Hamon Gog”. Ezekiel 39:11 Ezekiel’s Gog and Magog Ezekiel will suddenly, in his Ch’s 38 and 39, launch into a prophecy about the fascinatingly enigmatic Gog and Magog. These chapters have posed an enormous challenge for such commentators and historians who have been bold enough to have attempted to grapple with, and tried to make sense of, them. Certain books deemed apocryphal, that do not constitute part of the Jewish or Protestant canon, but which figure in the Catholic Bibles, I have found to be absolutely essential for completing key identifications. For example: Without the Book of Tobit, one might not be able to come to realise that, contrary to the textbooks, Sennacherib succeeded his father, Shalmaneser [V] (Tobit 1:15): “But when Shalmaneser died, and his son Sennacherib reigned in his place ...”. Hence my: Assyrian King Sargon II, Otherwise Known As Sennacherib https://www.academia.edu/6708474/Assyrian_King_Sargon_II_Otherwise_Known_As_Sennacherib [A reader has remarked (17th March, 2023): PPS - I re-read a couple of your papers relating to Hezekiah, Sennacherib and Sargon, and I thought that in defense of your conclusions, it is notable that James Ussher, in paragraph 642 of his Annals of the World, says, "Sargon is also called Sennacherib, and Tartan was one of his commanders." I was a bit surprised that you had not included this support for your premise]. Again, without the Book of Tobit, I may never have been able properly to identify (at least as I see it) the prophet Job: Job’s Life and Times https://www.academia.edu/3787850/Jobs_Life_and_Times And, without the Book of Judith, I may never have discovered what actually happened to the 185,000-strong army of Sennacherib: “Nadin” (Nadab) of Tobit is the “Holofernes” of Judith https://www.academia.edu/36576110/_Nadin_Nadab_of_Tobit_is_the_Holofernes_of_Judith Without 1 Maccabees 11:38-51, I would not have had a clue as to what historical situation was being referred to in 2 Maccabees 8:20: “And of the battle that they had fought against the Galatians, in Babylonia; how they, being in all but six thousand, when it came to the point, and the Macedonians, their companions, were at a stand, slew a hundred and twenty thousand, because of the help they had from heaven, and for this they received many favours”. Jews annihilate the “Galatians” (7) Jews annihilate the "Galatians" | Damien Mackey - Academia.edu Now it seems to me that 1 and 2 Maccabees, again, might enable for the interpretation of that enigmatic prophecy by Ezekiel concerning Gog and Magog, which is later taken up by the Evangelist St. John in the Book of Revelation. “Holofernes” and Nicanor Because of certain similarities between the Maccabean accounts of Nicanor against the Jews, and the arrogant “Holofernes” who sought to take Jerusalem, some commentators presume that the Book of Judith was written during – and mirrored - the C2nd BC era of the Maccabees. Judith Parallels in Maccabean Defeat of Treacherous Nicanor The author(s) of the Nicanor narratives in 1 and 2 Maccabees may well have had in mind the stirring ancient saga of the heroine Judith’s defeat of “Holofernes”. This last was, according to my reconstructions, e.g.: A Revised History of the Era of King Hezekiah of Judah and its Background AMAIC_Final_Thesis_2009.pdf the catalyst for the rout and defeat of Sennacherib’s 185,000-strong Assyrian army. And Judas Maccabeus will duly allude to this epic Jewish victory in his prayer for victory against the blasphemous Nicanor: I Maccabees 7:40-42: “Then Judas prayed and said, ‘When the messengers from the king spoke blasphemy, your angel went out and struck down one hundred and eighty-five thousand of the Assyrians. So also crush this army before us today; let the rest learn that Nicanor has spoken wickedly against the sanctuary, and judge him according to this wickedness’.” Cf. Judith’s prayer (Judith 9:7-14): ‘Here are the Assyrians, a vast force, priding themselves on horse and chariot, boasting of the power of their infantry, trusting in shield and spear, bow and sling. They do not know that you are the Lord who crushes wars; Lord is your name. Shatter their strength in your might, and crush their force in your wrath. For they have resolved to profane your sanctuary, to defile the tent where your glorious name resides, and to break off the horns of your altar with the sword. See their pride, and send forth your fury upon their heads. Give me, a widow, a strong hand to execute my plan. By the deceit of my lips, strike down slave together with ruler, and ruler together with attendant. Crush their arrogance by the hand of a female. Your strength is not in numbers, nor does your might depend upon the powerful. You are God of the lowly, helper of those of little account, supporter of the weak, protector of those in despair, savior of those without hope. Please, please, God of my father, God of the heritage of Israel, Master of heaven and earth, Creator of the waters, King of all you have created, hear my prayer! Let my deceitful words wound and bruise those who have planned dire things against your covenant, your holy temple, Mount Zion, and the house your children possess. Make every nation and every tribe know clearly that you are God, the God of all power and might, and that there is no other who shields the people of Israel but you alone’. II Maccabees 15:22-24: “[Judas’s] prayer was worded thus: ‘You, Master, sent your angel in the days of Hezekiah king of Judaea, and he destroyed no less than one hundred and eighty-five thousand of Sennacherib’s army; now, once again, Sovereign of heaven, send a good angel before us to spread terror and dismay. May these men be struck down by the might of your arm, since they have come with blasphemy on their lips to attack your holy people’. And on these words he finished”. Because of the undoubted similarities between the Judith drama and Maccabees here, some commentators conclude that the Book of Judith must be a late product reflecting Maccabean times. For example: http://mb-soft.com/believe/txs/judith.htm Both the apocalyptic element in the book and certain details of the narrative suggest that it dates from the period of the Maccabees. Nebuchadnezzar, for example, is said to have wanted “to destroy all local gods so that the nations should worship Nebuchadnezzar alone and people of every language and nationality should hail him as a god” (3:8). Yet it was the Seleucids, not the Assyrians or Babylonians, whose kings first insisted on divine honors. In that case, “Nebuchadnezzar” might represent Antiochus IV, while “Holofernes” may stand for his general Nicanor, “Assyrians” for the Seleucid Syrians, and “Nineveh” for Antiochus's capital Antioch. This interpretation is supported by the existence of a Hebrew Midrash that tells the story of Judith in an abbreviated form, explicitly assigning it to the period of Seleucid oppression. [End of quote] The fact is that Judith of Bethulia and Judas Maccabeus belonged to two entirely different eras separated the one from the other by at least half a millennium. Judith belongs to the neo-Assyrian era of Sennacherib (c. 700 BC). Hence, “Assyrians” in the Book of Judith means Assyrians, not “Seleucid Syrians”, and “Nineveh” means Nineveh, and not “Antioch”! But there are, nevertheless, definite parallels between the two eras, just as someone arriving on earth in a thousand years’ time might discern some striking parallels between the First and Second World Wars - may even end up concluding that this must have been just the one World War. Judith’s era is somewhat like, but yet very different from, the era of Judas Maccabeus. The Book of Judith, likely written by the high priest, Joakim (4:6), my Jeremiah, could not have been influenced by 1 and 2 Maccabees. Instead, it could only have been the other way around. Comparing the two enthralling sagas, we find for example: Just as the Assyrian king will send his competent second-in command (Judith 2:4), so will King Demetrius send Nicanor “ranking as Illustrious” (I Maccabees 7:1, 26). Like “Holofernes” (6:2-6), Nicanor is arrogant and mocking (as according to Judas’s testimony above). The Jews, the priests, in Jerusalem, in fear for their Temple, turn to God and ask for vengeance upon the Assyrians (4:9-12), as do those whom Nicanor had mocked and threatened (I Maccabees 7:36-37). In both sagas, the small Jewish forces will be confronted by massive foreign ones. Like “Holofernes”, Nicanor falls early, thus precipitating a rout. The Jews then swarm upon the enemy from all quarters. The head of “Holofernes” is publicly displayed (14:1), as is that of Nicanor (I Maccabees 7:47). Judith and her victorious people will celebrate the victory for “three months” (16:20), whilst the Maccabees will mark the day as an annual day of celebration (Mordecai’s Day) (I Maccabees 7:48-49). Peace then prevailed for a time (cf. Judith 16:25; I Maccabees 7:50). The main point of this article, however, is to identify “Gog and Magog”. How does the above relate to this enigmatic foe of Israel? Is Nicanor the key? Could Haman be Gog? At least one able commentator, James B. Jordan, has suggested that the enigmatic Gog and Magog might well fit the drama of the Book of Esther, with the wicked Haman, enemy of the Jews, being Gog. For instance: “It seems to me that if I were a Jew living during the intertestamental era, I would be struck by the correspondence between Haman and Hamon-Gog, and it would cause me to consider whether or not they are related”. James Jordan has proposed the following interesting comparison: http://www.biblicalhorizons.com/biblical-horizons/no-2-the-battle-of-gog-and-magog/ The battle of Gog and Magog is found in Ezekiel 38-39. My purpose in this brief essay is to propound an explanation for this passage that I have not encountered in any of my commentaries, but that makes more sense to me than any other. I offer it here in the hope that others can enter into conversation over the matter. Thus, this essay is designed as a "first word" and not the "last word" on the subject. …. At this point, Ezekiel describes the attack of Gog, Prince of Magog, and his confederates. Ezekiel states that people from all the world will attack God’s people, who are pictured dwelling at peace in the land. God’s people will completely defeat them, however, and the spoils will be immense. The result is that all nations will see the victory, and "the house of Israel will know that I am the Lord their God from that day onward" (Ezk. 39:21-23). This is the same idea as we found in Zechariah 2:9, "They you will know that the Lord of hosts has sent Me," which I argued above most likely refers to the events of Esther. Chronologically this all fits very nicely. The events of Esther took place during the reign of Xerxes, after the initial rebuilding of the Temple under Joshua and Zerubbabel and shortly before the restoration of the Temple by Ezra and the rebuilding of the walls by Nehemiah. …. Looking at a few details, we see that the victory of the Jews over their enemies in Esther resulted in the deaths of 75,310 people (Esth. 9:10, 15, 16). This number of deaths is commensurate with the extent of the slaughter pictured in Ezekiel 38-39. The Jews were told that they might plunder those they slew (Esth. 8:11), but they did not take any of the plunder for their personal use (Esth. 9:10, 15, 16), which surely implies that it was regarded as holy and was sent to adorn the Temple. Was this the gold and silver "found in the whole province of Babylon" that Ezra brought to Jerusalem a few years later (Ezr. 7:16)? Another interesting correspondence lies in the fact that the book of Esther repeatedly calls attention to the "127 provinces" of the Persian Empire, and in connection with the attack on the Jews, speaks of the "provinces which were from India to Cush" (Esth. 8:9). This goes well with the way Ezekiel 38 starts out, for there a number of nations are mentioned from all over the world, all of which were within the boundaries of the Persian Empire (Ezk. 38:1-6). In other words, the explicit idea that the Jews were attacked by people from all the provinces of Persia is in both passages. Another possible cue is found in the prominent use of the Hebrew word for "multitude" in Ezekiel 39:11, 15, and 16. That word is hamon, which is spelled in Hebrew almost exactly like the name Haman. It was Haman, of course, who engineered the attack on the Jews in Esther. In Hebrew, both words have the same "triliteral root" (hmn). Only the vowels are different. Mackey’s comment: But see my article on the name of Haman: Evil persecutor of the Jews, Haman, had Egyptian name (5) Evil persecutor of the Jews, Haman, had Egyptian name | Damien Mackey - Academia.edu James Jordan continues: (Though in hamon, the vowel "o" is indicated by the letter vav.) According to Ezekiel 39:11 and 15, the place where the army of Gog is buried will be known as the Valley of Hamon-Gog, and according to verse 16, the nearby city will become known as Hamonah. It seems to me that if I were a Jew living during the intertestamental era, I would be struck by the correspondence between Haman and Hamon-Gog, and it would cause me to consider whether or not they are related. Yet another corroboration, to my mind, lies in the fact that Haman was an Amalekite. He was an "Agagite," a descendant of the Amalekite king Agag who was captured by Saul and hacked to pieces by Samuel (1 Sam. 15; Esth. 3:1). What Esther records is the last great attack upon Israel by Amalek, and the final destruction of Amalek. Now, Numbers 24:20 states that "Amalek was the first of the nations, but his end shall be destruction." The term "nation" is more closely associated with the Japhethites than with the Hamites or the Shemites. We don’t know which "nation" Amalek was, since it is not listed in Genesis 10, but it would seem to have been a Japhethite one. At any rate, what is striking about Ezekiel 38 is that the nations listed as conspiring against Israel are Japhethite and Hamite nations seldom if ever heard from outside the primordial list of Genesis 10. Magog, Meshech, Tubal, Beth-togarmah, Tarshish, and Gomer are all Japhethite nations from Genesis 10:2-4. Cush, Put, Sheba, and Dedan are Hamite peoples from Genesis 10:6-7. Thus, the notion is of a conspiracy of primordial peoples against the true remnant of the Shemites. This certainly squares well with the fact that Haman was the preeminent representative of Amalek, the first of the nations. [End of quote] As James Jordan points out, there seem to be some compelling reasons to accept that the prophet Ezekiel’s Gog (and Magog) was a prefiguring of the Haman conspiracy in the Book of Esther. Whilst I have been favouring the Macedonian (Seleucid) era, and the blasphemous Nicanor, the “Macedonian” element does appear also in the LXX version of the Book of Esther: “In the LXX, Haman is called a "Macedonian" by Xerxes (see Esther 16:10)”. https://en.wikipedia.org/wiki/Haman_(biblical_figure) Haman is variously also called a “Bougaean” and an “Amalekite”, the latter being the nationality for him favoured by Jordan. Haman is also, like Gog, an inveterate enemy of the Jews. Moreover, as with Gog and Magog, so with Haman, the tables are turned when the beleaguered Jews gain the upper hand and annihilate their foes. However, things are not always as they seem. According to my interpretations of the Book of Esther, Haman was not an Amalekite at all. He was, shock, horror - but yet according to a legend of the Jews - a Jew, and known to Mordecai. I developed this startling notion in my article: Haman un-Masked (5) Haman un-masked | Damien Mackey - Academia.edu and it ultimately led me to the conclusion that Haman was in fact the Jewish king, Jehoiachin, or “Coniah the Captive”, and that it was from the Greek word for “captive” that Haman had mistakenly been confused as an Amalekite: “Now, ‘Amalekite’ (Greek: Amali̱kíti̱s) could no longer be regarded as Haman’s nationality, but as a misinterpretation of the epithet by which he, as king Jehoiachin, was best known: “the Captive” (Greek: aichmálo̱tos), of very similar phonetics”. This identification of Haman with the well-known (and ill-fated) biblical king Jehoiachin thus enabled for any guess work to be taken out of the historical location of the Book of Esther. Now, James Jordan himself has realised that there is a problem with his own reconstruction. And it turns out to be a major one. Jordan continues: The main argument against my hypothesis would be that Ezekiel 38-39 picture an invasion of the land of Israel, whereas the events of Esther happened throughout the Persian Empire. At present, this argument does not have much force with me because of the fact that this entire section of Ezekiel is so highly symbolic in tone anyway. Chapter 37 gives us the vision of the valley of dry bones, after all, and chapters 40-48 are a thoroughly geometrical vision of the Restoration Temple. Thus, I can see no difficulty in assuming that Ezekiel is picturing the final world-wide attack of Amalek and his cohorts under the imagery of an attack on the land, imagery derived from the book of Judges (cp. Jud. 18:7, 10, 27 with Ezk. 38:8, 11, 14). A final corroboration of this interpretive hypothesis comes from what we might call the "Amalek Pattern" in the Bible. Note in Genesis 12-15 that Abram moves into the land after escaping Pharaoh (ch. 12), settles down and experiences peace and prosperity (ch. 13), and then faces an invasion of a worldwide alliance of nations (ch. 14). This alliance captures Lot, but Abram rescues him, after which a Gentile priest blesses Abram (ch. 14). Finally, after this, God appears to Abram in a vision and makes covenant with him (ch. 15), guaranteeing him a "house." Now look at Moses: After escaping Pharaoh (Ex. 1-14), the people are given food and water in the wilderness (Ex. 16). Then Amalek attacks and kills many Lot-like stragglers (Ex. 17; Dt. 25:17-19). Moses defeats Amalek, after which a Gentile priest (Jethro) blesses the people, and then God appears in the Cloud and makes covenant with them (Ex. 18-24), including the building of a "house" (the Tabernacle). The same themes show up in the history of David: After escaping Pharaoh Saul (1 Sam. 18-26), David finds a place of rest in the "wilderness" at Ziklag (ch. 27). Then Amalek attacks and steals David’s wives (ch. 30), but David defeats them. Following this, a Gentile priest-king (Hiram of Tyre, whose as a Gentile king was also a priest) blesses David (2 Sam. 5:11-12), and then God appears to David in a vision, promising him a "house" (2 Sam. 7). In this pattern, the attack of Gentile world powers (Gen. 14) is associated with the attack of Amalek (Ex. 17; 1 Sam. 27). As can plainly be seen, the same pattern recurs in the Restoration. After departing from Babylon, the people settle in the land and experience a degree of peace. Then comes the attack of Amalek and Gog and Magog. After this, Gentile priest-kings sponsor the return of Ezra and Nehemiah to restore the land and the "house." While it would be fascinating to follow up this theme in the Gospels, Acts, and possibly Revelation, enough has been said to indicate that it is a recurring pattern, and one that lends some support to the hypothesis that the attack of Gog and Magog is fulfilled in the book of Esther. [End of quote] As intriguing as might seem to be “the correspondence between Haman and Hamon-Gog”, I would suggest that it is merely a coincidence, with no actual connection at all between the two. Nor do I think that Ezekiel 38-39’s “invasion of the land of Israel”, can be reduced to James Jordan’s “highly symbolic in tone”, but that it is rather what would actually turn out to be the case. And that brings us back again to Nicanor. The Geography Biblical commentators of a conservative or fundamentalist persuasion can be notorious for taking the geographical elements of a biblical text and bestowing upon these an unwarranted modern identification. I have discussed, for instance, the imposition of the modern name, “Ararat” upon the original Ararat, meaning the land of Urartu. Often the revised geographical name and location is fabricated in order to shift a biblical prophecy from its originally-intended environment so as to make it apply to our present times. But it is in the case of Ezekiel’s Gog and Magog that imaginations really begin to stir, with the Hebrew word rosh (רֹאשׁ) in 38:2, translated above as “chief”, being taken instead for “Russia”. In that context, “Meshech” and “Tubal” can stand for Moscow and Tobolsk/Tblisi. “I Saw The Light Ministeries” is prepared to re-write Ezekiel 38:1-5 in these modern terms http://www.isawthelightministries.com/chinese.html Ezekiel 38:1 And the word of the LORD came unto me, saying, : 2 Son of man, set thy face against Gog (the head, the chief, President Putin), the land of Magog (China as well as the former Soviet Union/Currently Russia), the chief prince of Meshech (Moscow) and Tubal, and prophesy against him, (NKJV reads "Son of man, set your face against Gog, of the land of Magog, the prince of Rosh, Meshech, and Tubal, and prophesy against him") :3 And say, Thus saith the Lord GOD; Behold, I am against thee, O Gog, the chief prince of Meshech (Moscow) and Tubal (Russian City of Tobolsk OR The Tobol River in Russia OR the Georgian City of Tblisi???) :4 And I will turn thee back, and put hooks into thy jaws, and I will bring thee forth, and all thine army, horses and horsemen, all of them clothed with all sorts of armour, even a great company with bucklers and shields, all of them handling swords: :5 Persia (Iran), Ethiopia (Cush= Ethiopia, Southern Egypt, Sudan, Yemen, Pakistan, Afghanistan), and Libya (Phut) with them; all of them with shield and helmet …. [End of quote] Here “I Saw The Light Ministeries” might be ‘seeing’ what it wants to, rather than seeing ‘the light’. The Hebrew rosh is probably not meant to be regarded as a geographical location, and so there goes Russia; whilst “Meshech” and “Tubal” are known from the Assyrian inscriptions: as Mushki and Tabal. In one of my efforts at folding ‘Middle’ Assyrian history with ‘Neo’ Assyrian history, Tiglath-pileser I with Tiglath-pileser III: Tiglath-pileser King of Assyria https://www.academia.edu/9293293/Tiglath-pileser_King_of_Assyria when drawing possible comparisons between I and III, I referred to both Mushki and Tabal: Common to Tiglath-pileser I/III were a love of building (especially in honour of Assur) and hunting, and many conquests, for example: the Aramaeans, with frequent raids across the Euphrates; the Hittites (with the possibility of a common foe, Ini-Tešub); Palestine; to the Mediterranean; the central Zagros tribes; Lake Van, Nairi and Armenia (Urartu); the conquest of Babylon. Just to name a few of the many similarities. I think that historians really repeat themselves when discussing these presumably ‘two’ Assyrian ‘kings’. Consider this amazing case of repetition, as I see it, from Lloyd: …. The earliest Assyrian references to the Mushki … suggest that their eastward thrust into the Taurus and towards the Euphrates had already become a menace. In about 1100 BC [sic] Tiglath-Pileser I defeats a coalition of ‘five Mushkian kings’ and brings back six thousand prisoners. In the ninth century the Mushki are again [sic] defeated by Ashurnasirpal II, while Shalmaneser III finds himself in conflict with Tabal …. But when, in the following century, Tiglath-pileser III once more records a confrontation with ‘five Tabalian kings’, the spelling of their names reveals the fact that these are no sort of Phrygians … but a semiindigenous Luwian-speaking people, who must have survived the fall of the Hittite Empire. I think that we should now be on safe grounds in presuming that the ‘five Mushkian kings’ and the ‘five Tabalian kings’ referred to above by Lloyd as having been defeated by Tiglath-pileser I/III – but presumably separated in time by more than 3 centuries - were in fact the very same five kings. [End of quotes] According to the following site, the procedure used to identify rosh with Russia is “too primitive a way to interpret Scripture”: http://www.aletheiacollege.net/ld/d1.htm … The Identity Of Rosh I am aware that there are many reasons for thinking that rosh in Ez. 38:2 should be merely translated “chief”. Basically, Ez. 38:3,4 has to be read one of two ways. Either it speaks of “Gog, chief prince of Meshech and Tubal”- or, it speaks of four entities: “Gog, Rosh, Meshech and Tubal”. The issue is really resolved for us by considering a simple piece of grammar. ‘Thee’ in the KJV refers to ‘you singular’. And so clearly one, and not four, is being addressed here: “I am against thee O Gog, chief prince of Meshech… I will turn thee back, and put hooks into thy jaws”. It is a singular person or power being referred to, not a plural. However, I would like to make a few comments about another possibility for locating rosh- assuming for the moment that it is indeed to be read as an actual place name. The observation that rosh and ‘Russia’ sound similar, so therefore they are the same place, is to my mind altogether too primitive a way to interpret Scripture. In any case, modern ‘Russia’ is far bigger than any such single area could have been in Ezekiel’s time. The translators of the Septuagint must have known the place, because they transliterated the word as a place name. So, there was a rosh known at least a few hundred years before Christ. And clearly enough, it wasn’t Russia as we now know that country. For ‘Rus land’ or ‘Russia’ wasn’t even spoken of until at least 1500 years after Ezekiel. Ezekiel’s primary audience must surely have known where rosh was; for all the other areas named by him were contemporary nations. The following two quotations sum up the view of many commentators: “It is a reflection on evangelical scholarship when some of its spokesmen continue to adhere to the groundless identification of rosh as Russia , and the association of Meshech with Moscow and of Tubal with Tobolsk, when we have had cuneiform texts and discussions of them that provided the true clarification of these names since the end of the 19th century”(1). “Gesenius suggested Russia, but this name is not attested in the area, and a very distant people named thus early is unlikely in the context. Most follow Delitzsch in identifying Rosh with Assyria, Rasûu on the NW border of Elam (i.e. in Media)”(2). Even if we insist on reading rosh as a proper noun, it's rather a big jump to make 'Russia' equal 'rosh'. 'Russia' derives from the word Rus, not rosh. And it was the Vikings who introduced the word rus to describe the area around Kiev, Ukraine [not Russia] in the Middle Ages (3). Meshech and Tubal likewise have been identified as areas of Eastern Turkey / Kurdistan (4)- to apply these terms to Moscow and Tobolsk is sheer guesswork. There are records of the Assyrian kings receiving tribute from the Mushki, whose capital was at Mazaca (modern Kayseri) in Eastern Turkey; and of the Assyrians attacking Tabal / Tubal in the Taurus mountains (5). The same sources speak of Sargon II making a treaty with the city of Til-garimmu, the Togarmah of Ez. 38:6 (6). The Bible is written from the perspective of the land promised to Abraham. An invader from the “sides / boundaries of the north” (Ez. 38:6,15) would correspond to someone who appears from the northern boundaries of that land- i.e. around the Tigris and Euphrates rivers. Jer. 6:22; 50:41 and many other passages clearly identify the invader “from the north” as Babylon. Gog’s “place” is from here- perhaps implying that this charismatic leader of latter day rosh will have been born in this area. It is awesome to discover that Saddam Hussein was born in Tigrik- exactly in this area! And further, to discover that this is the very area where it is known that chemical and nuclear weapons are being developed with which to destroy Israel . But in addition to this plain Biblical idenitification, there are other reasons for seeing rosh as being located in the Tigris / Euphrates area, in modern day Iran and Iraq (and therefore not in Russia). Within the Semitic languages, the same basic word can be repeated in slightly different forms - the word passes through what are called phonetic shifts. A well known example would be how the Hebrew word shalom becomes the Arabic salaam. When the phonetic shifts and differences in pronunciation are taken into account, one can find the name Rosh (or its phonetic equivalents) many times in the various ancient documents. It’s rather like how the Latin term Caesar is spelled as “Kaiser” in German, “Cesar” in French, “Kaisar” in Greek, and “Tzar” in Russian. But these are all variants on the same original Latin term. [End of quote] And this one, rightly following the Assyrian connection: http://blogs.christianpost.com/guest-views/debunking-the-russia-war-of-gog-and-magog-myth-8754/ Russia and the War of Gog and Magog While most end times Bible prophecy authors have argued that Russia's origins trace back to the ancient nation of "Magog” described in Ezekiel 38-39, this is simply not true. This myth that traces back to the mid 1800’s is built on historical statements that were deliberately altered, and on the assumption that the similarity of certain words could mean something else in another language. Although ancient records have been found that tell a different story about the identity of Magog and about Russia’s origins, the “Russia is Magog” myth persists. Assyrian Court Records The popular identification of the nations of Ezekiel 38-39 is not correct. Despite the traditional viewpoint, professional archeologists know the identity of these nations from the Assyrian Royal Court records. The reliable, clear and detailed records of Assyrian Royal Court show they dealt directly with each of these nations about 100 years before Ezekiel wrote. These are the same records that are referred to in Ezra 4:15, 19 and 5:17-6:7. These passages tell how the Jews of the fifth century BC 538 BC–457 BC overcame opposition by the local Persian governor to the rebuilding of the Temple in Jerusalem by referring to these same Assyrian cuneiform court records. They are also the same records Bible scholars now use to provide independent verification and edification of the Bible’s historical accounts from about 805 BC to 530 BC. The Assyrian Royal Court records provide direct evidence and represent an incontestable primary source on this subject, since they were written during the time period in question by people who were directly involved. Primary sources have greater value than secondary sources, which can include generalizations, speculation and interpretations made long after the occurrence of the events. On this particular subject, too often what has been written about these countries constitutes secondary evidence and is not based on facts. In some instances statements are the product of mischief, bias or not studying all of the available information. The Assyrian Court records show dealings with Magog, Meshech, Tubal, and Togarmah (Ezekiel 38:3-6), the nations that stretched across ancient Asia Minor (modern Turkey) from west to east. From these records we also learn that the ancient nation of Gomer (Ezekiel 38:6), an enemy of the Assyrians invaded Asia Minor by coming down from an area around the northeast shore of the Black Sea. Archeologists know that the militant leader called “Gog” in Ezekiel 38/39 led a confederacy of these nations against invading Gomer. …. [End of quote] Old Testament texts, such as the much-discussed Ezekiel 38 and 39, should be studied according to their own proper geographical setting, rather than having superimposed upon them a modern global world scene. The geography of Ezekiel 38 and 39 can be well understood, for instance, from the Assyrian incursions into the same regions not much before Ezekiel’s own time. I have rejected a common tendency today to take words from, e.g., Ezekiel 38:2, such as rosh (רֹאשׁ), and meshech (מֶשֶׁךְ), and tubal (תֻבָל), and re-invent them as modern places, such as, respectively: “Russia”; “Moscow”; and “Tobolsk” (or “Tblisi”). Not to mention the possibility that the terrible “Gog” (38:1, 2) himself might stand for “President Putin”. Rosh is best interpreted, not as a place name, but as e.g. “chief”, hence (38:2): “Gog, of the land of Magog, the chief prince of Meshech and Tubal”, whilst the last two names are known from the Assyrian records as Mushki (Muški) and Tabal. There seem to have been a western Mushki (= Phrygia) and an eastern Mushki (Cappadocia and Cilicia). “The Phrygian King Midas has been identified with Mita of Mushki, who appears in Assyrian records as a contemporary of Sargon II between ca. 718 and 709 BC” https://books.google.com.au/books?id=sqOXCgAAQBAJ&pg=PA133&lpg=PA133&dq=mita+of+mushki+sargon+iI&source=bl&ots=CiKC0Byq8q&sig=JsvzmPuYdCGZCT6qifLpz6Lf8qo Tabal was located in the Kayseri region of central Anatolia. As for Magog, I like the following Assyrian-based explanation, once again, that the name simply means “the land of Gog”: http://blogs.christianpost.com/guest-views/debunking-the-russia-war-of-gog-and-magog-myth-8754/ Gog is a historical man who the Greeks called Gyges of Lydia. In Gyges of Lydia we have the leader the Assyrians called "Gugu, King of Ludu," and "Gugu of Magugu," who is referred to in the Bible as Gog of Magog. "Magog" simply means "the land of Gog." In Akkadian ma means land, so in Akkadian Ma- gugu means "the land of Gugu," which becomes our Ma-gog. (Just as the Assyrian eponym for the land of the leader called Zamua is rendered as Ma-zamua). Magog is an eponym for the ancient nation of Lydia that was in the westernmost part of Asia Minor. The Assyrians often referred to a new land by the name of the first leader they learned of from this land. The Assyrians dealt with Lydia through Meshech, who were subsequently defeated by Gomer, and thus the Assyrians finally came to deal with Lydia directly. Then follows the typical extension of the ancient prophecy into a Christian framework: “In the prophecy of Ezekiel 38/39 Gog is being used as a "historical type" of the "antichrist" who is prophesied to come during the end times, and Magog is being used as a "historical type" of "the land of the antichrist." Passing on to verses 5-6, we encounter five more place names: “Persia, Cush and Put will be with them, all with shields and helmets, also Gomer with all its troops, and Beth Togarmah …”. “Persia” = Persia; “Cush” = Ethiopia; The Maccabees, in whose era I would set the Gog incident, were confronted by various hostile governors of Coele-Syria and Phoenicia. Thus (2 Maccabees 3:4-6): But a man named Simon, of the tribe of Benjamin, who had been made captain of the temple, had a disagreement with the high priest about the administration of the city market; and when he could not prevail over Onias he went to Apollonius of Tarsus, who at that time was governor of Coelesyria and Phoenicia. He reported to him that the treasury in Jerusalem was full of untold sums of money, so that the amount of the funds could not be reckoned, and that they did not belong to the account of the sacrifices, but that it was possible for them to fall under the control of the king. And (2 Maccabees 8:8-9): When Philip saw that the man was gaining ground little by little, and that he was pushing ahead with more frequent successes, he wrote to Ptolemy, the governor of Coelesyria and Phoenicia, to come to the aid of the king’s government. Then Ptolemy promptly appointed Nicanor son of Patroclus, one of the king’s chief Friends, and sent him, in command of no fewer than twenty thousand Gentiles of all nations, to wipe out the whole race of Judea. He associated with him Gorgias, a general and a man of experience in military service. And (2 Maccabees 10:11): “When [Antiochus] Eupator succeeded to the kingdom, he put a certain Lysias in charge of the government as commander-in-chief of Coelesyria and Phoenicia”. “Gomer”, is generally thought to indicate the Cimmerians. “Gomer fathered the Cimmerians who located southwest of the Black Sea. After being defeated by the Assyrians they settled in the area between Armenia and Cappadocia (Ezekiel 38:2 and 39:6)”. http://jaymack.net/genesis-commentary/Dh-The-Line-of-Japheth.asp “Beth Togarmah” is the Assyrian Til-garimmu with whom Sargon II made a treaty. Some of these nations were Japhetic in origin (Genesis 10:2-5): The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshek and Tiras. The sons of Gomer: Ashkenaz, Riphath and Togarmah. The sons of Javan: Elishah, Tarshish, the Kittites and the Rodanites. (From these the maritime peoples spread out into their territories by their clans within their nations, each with its own language.) The Seleucid rulers, against whose governors and generals the Maccabean Jews fought so tenaciously, had ruled at one time or another all of the regions identified above from the prophecies of Ezekiel. “On the mountains of Israel” A key factor militating against the possibility of satisfactorily locating Ezekiel’s Gog incident to the Book of Esther, with Gog being Haman, was James Jordan’s point: “The main argument against my hypothesis would be that Ezekiel 38-39 picture an invasion of the land of Israel, whereas the events of Esther happened throughout the Persian Empire”. He is right, for according to Ezekiel 39:1-6: Son of man, prophesy against Gog and say: ‘This is what the Sovereign LORD says: I am against you, Gog, chief prince of Meshek and Tubal. I will turn you around and drag you along. I will bring you from the far north and send you against the mountains of Israel. Then I will strike your bow from your left hand and make your arrows drop from your right hand. On the mountains of Israel you will fall, you and all your troops and the nations with you. I will give you as food to all kinds of carrion birds and to the wild animals. You will fall in the open field, for I have spoken, declares the Sovereign LORD. I will send fire on Magog and on those who live in safety in the coastlands, and they will know that I am the LORD’. Clearly, the geographical setting for the annihilation of the forces of Gog is ‘the land of Israel and its mountains’. And, whilst that region may not fit well the drama of the Book of Esther, it is precisely the geography for the many confrontations between the Seleucid armies and the Maccabean Jews. Gog Long Foretold Ezekiel 38:16-17 …. O Gog …. Thus saith the Lord GOD; ‘Art thou he of whom I have spoken in old time by my servants the prophets of Israel, which prophesied in those days many years that I would bring thee against them?’ Who foretold Gog? Some Equivocal References Prophetic utterance about Gog goes back to the time of Moses according to some versions of Numbers 24:7, such as the LXX, which renders Balaam’s prediction of “a king higher than Agag”, as “a king higher than Gog”. Likewise the Samaritan Hebrew text: https://books.google.com.au/books?id=yjMHAAAAQAAJ&pg=RA1-PA33&lpg=RA1-P But there is an Amalekite king called “Agag” at the time of King Saul (I Samuel 15:8): “[Saul] also took Agag king of the Amalekites alive …”. Again http://danielstreett.com/2011/09/23/gog-the-locust-king-lxx-texts-of-note-3/ “In Vaticanus, Deut 3:1, 13 read Γωγ [Gog] instead of Ὠγ [Og] as the king of Βασάν [Bashan]. Og, of course, also takes on mythic proportions in Jewish tradition”. The name, “Gog”, also appears in the LXX version of Amos 7:1, the prophet Amos actually belonging to the neo-Assyrian period of the C9th-8th’s BC. We read of this at: http://danielstreett.com/2011/09/23/gog-the-locust-king-lxx-texts-of-note-3/ In Amos 7:1 LXX we have a most intriguing passage. Most English translations read something like this: “The sovereign LORD showed me this: I saw him making locusts just as the crops planted late were beginning to sprout. (The crops planted late sprout after the royal harvest.)” (NET Bible) Gog the Grasshopper The LXX, however, reads: οὕτως ἔδειξέν μοι κύριος καὶ ἰδοὺ ἐπιγονὴ ἀκρίδων ἐρχομένη ἑωθινή καὶ ἰδοὺ βροῦχος εἷς Γωγ ὁ βασιλεύς. In English: “Thus the Lord showed me, and behold, a swarm of locusts coming early, and behold, one locust, Gog, the king.” It’s possible that the translator has seen in Amos 7:1 a link to Joel’s locust army, which comes from the north (Joel 2:20), and has thus linked it to Ezekiel’s Gog, which also comes from the north (Ezek 38:15). [End of quote] More Promising Predictions Though the prophet Zechariah, who is late - whose life continued on into the post-exilic period - never actually mentions Gog, he does predict a Jewish victory over the Greeks (9:13): I will bend Judah as I bend my bow and fill it with Ephraim. I will rouse your sons, Zion, against your sons, Greece, and make you like a warrior’s sword. The most promising of all biblical anticipations of the Macedonian Greek hostile incursions into Palestine comes of course from the prophet Daniel, from as far back as “the first year of Darius the Mede” (11:1), who was, I am convinced, none other than the King Ahasuerus of the Book of Esther. The prophet Ezekiel refers to Daniel in several places. Though various modern commentaries suggest that this is not the Daniel of the Old Testament, but possibly a pagan king, Dan’el, of Ugaritic literature. Previously, I quoted the following from The Jerome Biblical Commentary (my emphasis): Inasmuch as Daniel (Hebr consonants d-n-‘-l, Danel, as in Ugaritic) is placed beside Noah and Job, he is probably a figure from antiquity known through popular tradition and not to be identified with the biblical Daniel. Probably, although not necessarily, the reference is to Danel of ancient Ugarit, known for the effectiveness of his intercession with the gods, for attention to their desires, and as a righteous judge (ANET 150). Sticking, however, with the real Daniel, the biblical prophet, who I believe was Ezekiel’s “Daniel”, this is what that prophet foretold about the one who I think looms as a most likely candidate for Gog (11:21-31): He will be succeeded by a contemptible person who has not been given the honor of royalty. He will invade the kingdom when its people feel secure, and he will seize it through intrigue. Then an overwhelming army will be swept away before him; both it and a prince of the covenant will be destroyed. After coming to an agreement with him, he will act deceitfully, and with only a few people he will rise to power. When the richest provinces feel secure, he will invade them and will achieve what neither his fathers nor his forefathers did. He will distribute plunder, loot and wealth among his followers. He will plot the overthrow of fortresses—but only for a time. With a large army he will stir up his strength and courage against the king of the South. The king of the South will wage war with a large and very powerful army, but he will not be able to stand because of the plots devised against him. Those who eat from the king’s provisions will try to destroy him; his army will be swept away, and many will fall in battle. The two kings, with their hearts bent on evil, will sit at the same table and lie to each other, but to no avail, because an end will still come at the appointed time. The king of the North will return to his own country with great wealth, but his heart will be set against the holy covenant. He will take action against it and then return to his own country. At the appointed time he will invade the South again, but this time the outcome will be different from what it was before. Ships of the western coastlands will oppose him, and he will lose heart. Then he will turn back and vent his fury against the holy covenant. He will return and show favor to those who forsake the holy covenant. His armed forces will rise up to desecrate the temple fortress and will abolish the daily sacrifice. Then they will set up the abomination that causes desolation. With flattery he will corrupt those who have violated the covenant, but the people who know their God will firmly resist him. Who is Gog? What did the prophet Ezekiel have in mind when he predicted the rise of Gog? Since Ezekiel’s “Gog”, already foretold in bygone days, was to emerge at a later time (Ezekiel 38:8): “After many days you will be called to arms. In future years you will invade a land that has recovered from war …”, and well after the return from Babylonian Exile: “… whose people were gathered from many nations to the mountains of Israel, which had long been desolate. They had been brought out from the nations, and now all of them live in safety”, we would not expect the prophet to have crystal clear knowledge of this future enemy - just a general impression. Ezekiel, apparently having an inspired awareness of the general region to be ruled by the future foe of Israel, chose to identify him by the generic name of “Gog”. This was likely a hearkening back to the historical king Gyges of Lydia, whom the Assyrians called “Gugu, King of Ludu”. For the Seleucids did indeed rule over the Lydian realm of Gyges. (https://books.google.com.au/books?id=yklDk6Vv0l4C&pg=PA200&lpg=PA200&dq=eum): “The Romans are said to have taken “India and Media and Lydia” from Antiochus and to have given them to Eumenes”. This is a reference to I Maccabees 8:8. {Commentators say that “India” ought perhaps to be replaced here by “Ionia”, since the Seleucids are thought not to have reigned over India}. I have already discussed Seleucid control over Coele Syria. And, although Egypt and Ethiopia rightfully belonged to the Ptolemies, Antiochus IV “Epiphanes”, the stand-out candidate for Ezekiel’s “Gog”, would successfully invade Egypt with a great force (I Maccabees 1:17-20): And the kingdom was established before Antiochus, and he had a mind to reign over the land of Egypt, that he might reign over two kingdoms. And he entered into Egypt with a great multitude, with chariots and elephants, and horsemen, and a great number of ships: And he made war against Ptolemy king of Egypt, but Ptolemy was afraid at his presence, and fled, and many were wounded unto death. And he took the strong cities in the land of Egypt: and he took the spoils of the land of Egypt. “[Antiochus] took the spoils of the land of Egypt”. Nothing surprising about that, of course. But Ezekiel will give as Gog’s very motivation, loot and plunder (38:12-13): ‘I will plunder and loot and turn my hand against the resettled ruins and the people gathered from the nations, rich in livestock and goods, living at the center of the land. Sheba and Dedan and the merchants of Tarshish and all her villages will say to you, “Have you come to plunder? Have you gathered your hordes to loot, to carry off silver and gold, to take away livestock and goods and to seize much plunder?”’ And Antiochus’s next move would be to turn upon Israel and plunder Jerusalem and its Temple (vv. 21-34): And after Antiochus had ravaged Egypt in the hundred and forty-third year, he returned and went up against Israel. And he went up to Jerusalem with a great multitude. And he proudly entered into the sanctuary, and took away the golden altar, and the candlestick of light, and all the vessels thereof, and the table of proposition, and the pouring vessels, and the vials, and the little mortars of gold, and the veil, and the crowns, and the golden ornament that was before the temple: and he broke them all in pieces. And he took the silver and gold, and the precious vessels: and he took the hidden treasures which he found: and when he had taken all away he departed into his own country. And he made a great slaughter of men, and spoke very proudly. And there was great mourning in Israel, and in every place where they were. And the princes, and the ancients mourned, and the virgins and the young men were made feeble, and the beauty of the women was changed. Every bridegroom took up lamentation: and the bride that sat in the marriage bed, mourned: And the land was moved for the inhabitants thereof, and all the house of Jacob was covered with confusion. And after two full years the king sent the chief collector of his tributes to the cities of Juda, and he came to Jerusalem with a great multitude. And he spoke to them peaceable words in deceit: and they believed him. And he fell upon the city suddenly, and struck it with a great slaughter, and destroyed much people in Israel. And he took the spoils of the city, and burnt it with fire, and threw down the houses thereof, and the walls thereof round about: And they took the women captive, and the children, and the cattle they possessed. Not long after this, however, Judas Maccabeus began to win battles against the hated foreigners. He defeated Apollonius, who had “gathered together the Gentiles, and a numerous and great army from Samaria, to make war against Israel” (3:10-11). And then an army led by “Seron, captain of the army of Syria” (vv. 13-24). Naturally, these setbacks infuriated king Antiochus IV (vv. 27-33): Now when king Antiochus heard these words, he was angry in his mind: and he sent and gathered the forces of all his kingdom, an exceeding strong army. And he opened his treasury, and gave out pay to the army for a year: and he commanded them, that they should be ready for all things. And he perceived that the money of his treasures failed, and that the tributes of the country were small because of the dissension, and the evil that he had brought upon the land, that he might take away the laws of old times: And he feared that he should not have as formerly enough, for charges and gifts, which he had given before with a liberal hand: for he had abounded more than the kings that had been before him. And he was greatly perplexed in mind, and purposed to go into Persia, and to take tributes of the countries, and to gather much money. And he left Lysias, a nobleman of the blood royal, to oversee the affairs of the kingdom, from the river Euphrates even to the river of Egypt: And to bring up his son Antiochus, till he came again. So it is apparent that the profligate Antiochus “Epiphanes” was ever seeking more and more plunder and wealth. Just like Gog. Moreover, due to the vastness of the Seleucid empire, Antiochus could draw on what Ezekiel says of Gog, “the many nations with you” (38:6). These included (vv. 5-6) “Persia”, to where Antiochus would march to replenish his treasury, “Cush”, included in his conquest of Egypt, “and Put will be with them, all with shields and helmets, also Gomer with all its troops, and Beth Togarmah from the far north with all its troops”, all lands belonging to the Seleucid empire. Later Antiochus’s general, Nicanor, will march against the Jews with “no fewer than twenty thousand armed men of different nations”, or, as The Jerusalem Bible puts it, “an international force” (2 Maccabees 8:9). From a reading through of 1 and 2 Maccabees one learns that the Maccabean family would have to face wave after wave of massive forces over a lengthy period of time. In other words, the assault by Gog upon Israel was not simply just one concentrated invasion at one point in time, as was the case with Sennacherib’s Assyrian army of 185,000. No, it was a prolonged affair. And it saw one Seleucid king succeed another. Ezekiel, who knew the broad outline of the war, summarised it as follows whilst reverting to apocalyptic language (38:14-20): Therefore, son of man, prophesy and say to Gog: ‘This is what the Sovereign LORD says: In that day, when my people Israel are living in safety, will you not take notice of it? You will come from your place in the far north, you and many nations with you, all of them riding on horses, a great horde, a mighty army. You will advance against my people Israel like a cloud that covers the land. In days to come, Gog, I will bring you against my land, so that the nations may know me when I am proved holy through you before their eyes. This is what the Sovereign LORD says: You are the one I spoke of in former days by my servants the prophets of Israel. At that time they prophesied for years that I would bring you against them. This is what will happen in that day: When Gog attacks the land of Israel, my hot anger will be aroused, declares the Sovereign LORD. In my zeal and fiery wrath I declare that at that time there shall be a great earthquake in the land of Israel. The fish in the sea, the birds in the sky, the beasts of the field, every creature that moves along the ground, and all the people on the face of the earth will tremble at my presence. The mountains will be overturned, the cliffs will crumble and every wall will fall to the ground’. Gog’s war machine would be no amateur assortment of troops, but a well-oiled and well-armed fighting force that properly understood war (vv. 4-5): “… your horses, your horsemen fully armed, and a great horde with large and small shields, all of them brandishing their swords. Persia, Cush and Put will be with them, all with shields and helmets …”. Likewise, the forces of Gorgias, one of the “mighty men of the king’s friends” (1 Maccabees 3:38, 4:7): “And they saw the camp of the Gentiles that it was strong, and the men in breastplates, and the horsemen round about them, and these were trained up to war”. And, later, the troops of king Antiochus V, son of the now-deceased “Epiphanes” (1 Maccabees 6:28-30): Now when the king heard this, he was angry: and he called together all his friends, and the captains of his army, and them that were over the horsemen. There came also to him from other realms, and from the islands of the sea hired troops. And the number of his army was an hundred thousand footmen, and twenty thousand horsemen, and thirty-two elephants, trained to battle. V. 35: “And they distributed the beasts by the legions: and there stood by every elephant a thousand men in coats of mail, and with helmets of brass on their heads: and five hundred horsemen set in order were chosen for every beast”. V. 39: “Now when the sun shone upon the shields of gold, and of brass, the mountains glittered therewith, and they shone like lamps of fire”. V. 51: “And [Antiochus] turned his army against the sanctuary for many days: and he set up there battering slings, and engines and instruments to cast fire, and engines to cast stones and javelins, and pieces to shoot arrows, and slings”. But all of this massed force will ultimately be in vain, for this is to be a victory, not of Gog’s, but of the Lord’s (38:21-23): I will summon a sword against Gog on all my mountains, declares the Sovereign LORD. Every man’s sword will be against his brother. I will execute judgment on him with plague and bloodshed; I will pour down torrents of rain, hailstones and burning sulfur on him and on his troops and on the many nations with him. And so I will show my greatness and my holiness, and I will make myself known in the sight of many nations. Then they will know that I am the LORD.’ Historians writing about the Hellenistic era can tend to downplay the significance of the Jewish resistance as being of minor concern to the Seleucid kings, who, they estimate, had far bigger fish to fry. That would probably have been the case had not the Seleucids had the misfortune to have encountered Judas Maccabeus, undoubtedly one of the greatest military tacticians and intrepid warriors in Jewish history. And this, despite the fact that 1 and 2 Maccabees record victory after victory by the Maccabean-led Jews over armies - some of massive size and strength - sent against them by successive kings and governors, and commanded by some of their most illustrious generals, historians seem at pains to play it all down as being of no great import. That is a common pattern that one finds with regard to biblical history and archaeology. There seems to be a predisposition by would-be scholars to give little or no credit to Israel, to minimalise, or even to annihilate from the historical record, the claims and achievements of Israel. And, ironically, the Israelis can be at the forefront of this, as witness professor Israel Finkelstein’s vacuous boast to have rid history of King Solomon. Less radically than professor Finkelstein, but still following a minimalising tendency, Peter Green will describe the Jewish-led resistance of the Maccabees as “a comparatively minor affair” (Alexander to Actium: The Hellenistic Age, 1990, p. 497): For the clarification of Hellenistic history it should always be borne in mind that the Jewish problem, including the nationalist revolution under Judas Maccabeus … was, from the viewpoint of Alexandria and, subsequently, Antioch, a comparatively minor affair, involving local tribal politics, and significant chiefly because of its strategic setting between Idumaea and Samaria, on the marches of Coele Syria …. Green is right insofar as he notes Israel’s “significance” in relation to its geographical setting. Did not the prophet Ezekiel have Gog describe it thus (38:12): “I will plunder and loot and turn my hand against the resettled ruins and the people … living at the center [navel] of the land [earth]”? The fact that king Antiochus “Epiphanes” had, to his chagrin, completely under-estimated the power of the Jewish resistance, is not the same as to say that it was in actuality something “comparatively minor”. The situation is quite well described at: http://www.zianet.com/maxey/inter3.htm JUDAS (166 - 160 BC) In the early days of this growing revolt against his authority and abuses, Antiochus again made a major mistake -- he vastly underestimated the power and zeal of this band of Jewish rebels. He assumed this was little more than a minor incident which would be quickly put down. Therefore, he sent out some of his less capable generals [sic], with only a small army, to seek out the rebels and put down the rebellion. It would prove to be a costly miscalculation. These generals and their forces were simply not equal to Judas, who was possibly one of the greatest military minds in all of Jewish history! Even though greatly outnumbered, Judas and his rebels defeated general after general in battle. He overpowered General [Apollonius] near Samaria; he routed General Seron in the valley of [Beth-horon]; and in a tremendous victory south of Mizpah he conquered three generals, who led a combined army of 50,000 troops .... and he did it with only 6000 poorly equipped Jewish rebels!! The people of Israel gave Judas the nickname "Maccabeus" because of his great daring and success in "hammering" the enemy forces into the ground. Antiochus soon realized he had a full-scale rebellion on his hands, and that it was far more serious than he had originally believed. He decided, therefore, to end the revolt in a most dramatic fashion, and to exterminate the Jewish people in the process. He sent Lysias, the commander-in-chief of the Seleucid army, along with 60,000 infantrymen and 5000 cavalry, to utterly destroy the Jews. This vast army was additionally commanded by two generals serving under Lysias -- Nicanor and Gorgias. This powerful army finally encountered Judas, who had a force of only 3000 poorly equipped rebels, in the town of Emmaus, which was just over 7 miles from Jerusalem. Judas managed to gather together another 7000 rebels, but was still terribly outnumbered. He prayed to God for strength and deliverance (I Maccabees 4:30-33), and God answered! They won a huge victory over the Seleucid army! Judas then determined to enter Jerusalem and liberate the city, and also to purify the Temple and rededicate it to God. When they entered the holy city, the extent of the destruction which they beheld caused them to be overwhelmed by grief (I Maccabees 4:36-40). Their grief, however, soon turned to determination and action. They set about the task of driving the enemy out of the city, and also of cleaning up the Temple. On December 25, 165 BC (exactly three years after Antiochus had defiled the altar of God by offering a pig upon it), the Temple of God was rededicated to God with rejoicing and sacrifices. The celebration continued for eight days. This is the famous "Feast of Lights" (Hanukkah) which is still celebrated by the Jews to this day. [End of quote] “To exterminate the entire Jewish race” King Antiochus “Epiphanes” It seems that, whilst the initial motivation of the invading armies had been plunder and loot, as anticipated also by the words Ezekiel will put into the mouth of Gog (38:12-13; cf. v. 10): ‘I will plunder and loot and turn my hand against the resettled ruins and the people gathered from the nations, rich in livestock and goods …’. Sheba and Dedan and the merchants of Tarshish and all her villages will say to you, “Have you come to plunder? Have you gathered your hordes to loot, to carry off silver and gold, to take away livestock and goods and to seize much plunder?”’, the fury that the unexpected Maccabean victories had stirred up in the hearts of king Antiochus, and his military officers, Lysias, and Nicanor, had so affected them that the primary motivation now appears to have become - as with wicked Haman (Esther 3:6) - to destroy the Jews completely. Thus the furious Antiochus “Epiphanes”, returning from Persia (II Maccabees 9:4): And swelling with anger … thought to revenge upon the Jews the injury done by them that had put him to flight. And therefore he commanded his chariot to be driven, without stopping in his journey, the judgment of heaven urging him forward, because he had spoken so proudly, that he would come to Jerusalem, and make it a common burying place of the Jews. But it would mainly be the Jews doing the burying as according to Ezekiel 39:11: ‘On that day I will give Gog a burial place in Israel, in the valley of those who travel east of the Sea. It will block the way of travelers, because Gog and all his hordes will be buried there. So it will be called the Valley of Hamon Gog’. Moreover, it would be the Jews who would be enjoying the abundant booty (I Maccabees 4:23): “And Judas returned to take the spoils of the camp, and they got much gold, and silver, and blue silk, and purple of the sea, and great riches”. (II Maccabees 8:25): “They seized the money from the people who had come to buy them as slaves”. Moreover, king Antiochus himself would now die a most horrible death (9:8-12): Thus he that seemed to himself to command even the waves of the sea, being proud above the condition of man, and to weigh the heights of the mountains in a balance, now being cast down to the ground, was carried in a litter, bearing witness to the manifest power of God in himself: So that worms swarmed out of the body of this man, and whilst he lived in sorrow and pain, his flesh fell off, and the filthiness of his smell was noisome to the army. And the man that thought a little before he could reach to the stars of heaven, no man could endure to carry, for the intolerable stench. And by this means, being brought from his great pride, he began to come to the knowledge of himself, being admonished by the scourge of God, his pains increasing every moment. And when he himself could not now abide his own stench, he spoke thus: It is just to be subject to God, and that a mortal man should not equal himself to God. Continuing now with: http://www.zianet.com/maxey/inter3.htm Having finally achieved the liberation of Jerusalem, and the restoration of their religious practices in the Temple, Judas and his rebels now turned their attention to the task of seeking to liberate all of Palestine from pagan control. Within a rather brief period of time they were able to regain possession of much of the land. However, their successes were short-lived, for Lysias, now acting as king after the death of Antiochus, who had died during a military campaign in Persia, gathered a large army and marched upon Jerusalem. In the autumn of 163 BC, Lysias, and an army of 120,000 men and 32 war elephants, met Judas and his army 10 miles SW of Jerusalem. Lysias made the elephants drunk on grape and mulberry wine so they would stampede over the Jewish rebels (I Maccabees 6:34). This time Judas was unable to prevail, and although they killed 600 of the enemy soldiers, they were nevertheless forced to retreat into the city of Jerusalem. During this battle, Eleazer (the younger brother of Judas) died in a most heroic manner when he single-handedly attacked a large elephant that he believed to be carrying the enemy king (I Maccabees 6:42-46). Lysias surrounded Jerusalem in the hopes of starving the Jews into submission. But during this siege he learned that one of his rivals was marching against his own capital city in an effort to overthrow him and take the throne. Being anxious to return home and defend his throne, he made an offer of peace to Judas -- the Jews would be allowed to worship their God unmolested, if they would remain politically loyal to the Seleucid Empire. Judas agreed to these terms, and Lysias and his army departed. [End of quote] At this point we read that (2 Maccabees 12:1): “When these covenants were made, Lysias went to the king, and the Jews gave themselves to husbandry”, for the Jews were apparently, according to Ezekiel (38:12), “stock-breeders and tradesmen”. Nicanor Contrary to the view above that king Antiochus had “sent out some of his less capable generals”, the highly-regarded Nicanor, for instance, was “ranked as Illustrious” (I Maccabees 7:26), and was “in the closest circle of the King’s Friends” (II Maccabees 8:9). Now, Nicanor’s brief was brutally straightforward: “Ptolemy immediately appointed Nicanor son of Patroclus … and sent him with more than 20,000 troops of various nationalities to wipe out the entire Jewish race. Ptolemy also appointed Gorgias, a general of wide military experience, to go with him”. And: (I Maccabees 7:26): “… king [Demetrius] sent Nicanor … who was a bitter enemy to Israel: and he commanded him to destroy the people”. It was on this occasion, when faced with Nicanor, that Judas Maccabeus would remind his army of the great Jewish victory over Sennacherib’s massive force of 185,000 (7:41). Just as Ezekiel had foretold the anticipation of the merchant nations for Jewish booty (38:13): “Sheba, and Dedan, and the merchants of Tarshish, with all the young lions thereof, shall say unto thee, Art thou come to take a spoil?”, so do we read in 2 Maccabees 8:10-11: Nicanor determined to make up for the king the tribute due to the Romans, two thousand talents, by selling the captured Jews into slavery. So he immediately sent to the towns on the seacoast, inviting them to buy Jewish slaves and promising to hand over ninety slaves for a talent, not expecting the judgment from the Almighty that was about to overtake him. And again (v. 34): “The thrice-accursed Nicanor, who had brought the thousand merchants to buy the Jews …”. Nicanor, as we read earlier in this series, had come against the Jews with an “international” force, and this claim is further substantiated by I Maccabees 6:29: “There came also to [Nicanor] from other realms, and from the islands of the sea hired troops”. General Nicanor’s final effort to defeat the heroic Judas Maccabeus is narrated in 1 Maccabees 7:43-49: And the armies joined battle on the thirteenth day of the month Adar: and the army of Nicanor was defeated, and he himself was first slain in the battle. And when his army saw that Nicanor was slain, they threw away their weapons, and fled: And they pursued after them one day's journey from Adazer, even till ye come to Gazara, and they sounded the trumpets after them with signals. And they went forth out of all the towns of Judea round about, and they pushed them with the horns, and they turned again to them, and they were all slain with the sword, and there was not left of them so much as one. And they took the spoils of them for a booty, and they cut off Nicanor's head, and his right hand, which he had proudly stretched out, and they brought it, and hung it up over against Jerusalem. And the people rejoiced exceedingly, and they spent that day with great joy. And he ordained that this day should be kept every year, being the thirteenth of the month of Adar. And once again, more elaborately, in 2 Maccabees 15:25-36: Nicanor and his troops advanced with trumpets and battle songs, but Judas and his troops met the enemy in battle with invocations to God and prayers. So, fighting with their hands and praying to God in their hearts, they laid low at least thirty-five thousand, and were greatly gladdened by God’s manifestation. When the action was over and they were returning with joy, they recognized Nicanor, lying dead, in full armor. Then there was shouting and tumult, and they blessed the Sovereign Lord in the language of their ancestors. Then the man who was ever in body and soul the defender of his people, the man who maintained his youthful goodwill toward his compatriots, ordered them to cut off Nicanor’s head and arm and carry them to Jerusalem. When he arrived there and had called his compatriots together and stationed the priests before the altar, he sent for those who were in the citadel. He showed them the vile Nicanor’s head and that profane man’s arm, which had been boastfully stretched out against the holy house of the Almighty. He cut out the tongue of the ungodly Nicanor and said that he would feed it piecemeal to the birds and would hang up these rewards of his folly opposite the sanctuary. And they all, looking to heaven, blessed the Lord who had manifested himself, saying, “Blessed is he who has kept his own place undefiled!” Judas hung Nicanor’s head from the citadel, a clear and conspicuous sign to everyone of the help of the Lord. And they all decreed by public vote never to let this day go unobserved, but to celebrate the thirteenth day of the twelfth month—which is called Adar in the Aramaic language—the day before Mordecai’s day. Though the Seleucids had intended for the Jews to be lying dead in heaps, as food for birds and worms, this turned out to be the fate, instead, of their vaunted leaders, such as king Antiochus, dying of worms and foul stench, and Nicanor, his tongue fed “piecemeal to the birds”. Reader Suggests “Gog is Satan” A Reader’s opinion: Your view on Gog and Magog is similar to James Jordan's old view that it was about the Maccabees. Jordan changed his mind and believes it refers to Esther. Personally, I disagree with both approaches. I see Gog and Magog (and the other prophecies of an eschatological battle) as referring to the war of the Church to convert the nations throughout her history. Gog is the eschatological wicked king mentioned in Numbers 24, and it is stated there that the messiah's kingdom is higher than Gog. For complex reasons I don't have space to go into now, I think Gog is Satan. Mackey’s Response: This interpretation, Gog being Satan, reminds me a bit of the suggestion of some regarding the nephilim giants of Genesis 6:4, that they were fallen angels. According to Fr. John Echert, with whom I am inclined to agree, an interpretation such as this can run into what Fr. Echert here calls, “metaphysical complications”: Answer by Fr. John Echert on 1/22/2006: Genesis records a strange hybrid which resulted from sexual unions between the "daughters of men" and the “sons of God. 6:1 When men began to multiply on the face of the ground, and daughters were born to them, 6:2 the sons of God saw that the daughters of men were fair; and they took to wife such of them as they chose. 6:3 Then the LORD said, "My spirit shall not abide in man for ever, for he is flesh, but his days shall be a hundred and twenty years." 6:4 The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of men, and they bore children to them. These were the mighty men that were of old, the men of renown. While many scholars prefer to dismiss this entirely as myth which is borrowed from pagans cultures of the ancient near east, it is more appropriate to look for some truth and reality behind this mythical sounding text. Some of the Church Fathers, such as St. Augustine, Chrysostom, and Cyril of Alexandria suggested that the “sons of God” may refer to righteous descendants (men) of Seth who took descendants (women) of Cain as wives. In such a case, “sons of God” associates the men with the goodness of God whereas “daughters of men” would be intended as a contrast to this. This is typical of ancient Semitic expressions which must not be interpreted literally as we understand such constructions but in accord with the customary use of language at the time. Knowing the background of Cain as a killer and the bad blood of his descendants, it is no wonder that such unions would be regarded in a negative light, which unions led to a situation in which humanity was corrupted and unacceptable to God. On the other hand, it is said of Seth and his line that these were the first to reverence the Name of Yahweh. The word “Nephalim” literally means “fallen ones” which sense would be consistent with an interpretation that views this group as a corrupt mixture of good and bad blood. Other commentators have suggested that the “sons of God” were (fallen) angels who somehow mated with human women, but this does present metaphysical complications in light of the natures of each. For now, I find the Patristic solution the most satisfying. …. There is a serious need today for a return to the studying of a sound Philosophy of Being, with its clear distinctions between the various levels of being (whether created or uncreated). I find it most difficult to regard the “Gog” of Ezekiel 38 and 39 as being anything other than a human being, he being a prince-ruler of provinces known to us from the Assyrian records, and said to be leading an international army comprising soldiers from known places at the time, such as Persia and Ethiopia (Cush), these invading Israel, and there meeting catastrophic defeat. The nephilim giants perished in the Flood - demons, of course, don’t drown. The Gerasene “Legion” may, perhaps have had their ‘wings dampened’, but it was only the herd of swine that actually drowned (Mark 5:12-13): “The demons begged Jesus, ‘Send us among the pigs; allow us to go into them’. He gave them permission, and the impure spirits came out and went into the pigs. The herd, about two thousand in number, rushed down the steep bank into the lake and were drowned”. Likewise, one does not bury Satan (‘I will give Gog a burial place in Israel’), nor his demon army. Neither will one find Ezekiel’s “human bone” remnants amongst non-human demons (39:11-16): ‘On that day I will give Gog a burial place in Israel, in the valley of those who travel east of the Sea. It will block the way of travelers, because Gog and all his hordes will be buried there. So it will be called the Valley of Hamon Gog. For seven months the Israelites will be burying them in order to cleanse the land. All the people of the land will bury them, and the day I display my glory will be a memorable day for them, declares the Sovereign LORD. People will be continually employed in cleansing the land. They will spread out across the land and, along with others, they will bury any bodies that are lying on the ground. After the seven months they will carry out a more detailed search. As they go through the land, anyone who sees a human bone will leave a marker beside it until the gravediggers bury it in the Valley of Hamon Gog, near a town called Hamonah. And so they will cleanse the land’. James B. Jordan, who has written some interesting articles, had thought to connect the phonetically alike names, “Hamon” and “Haman” (the wicked conspirator in the Book of Esther). But he had realised, as I have already noted, that a connection between the two was problematic: “The main argument against my hypothesis would be that Ezekiel 38-39 picture an invasion of the land of Israel, whereas the events of Esther happened throughout the Persian Empire”.

‘Plato’ much indebted to Jewish prophet Daniel

by Damien F. Mackey The view of certain of the Fathers of the Church, that much of Greek philosophy was borrowed from the Hebrews, has led me - with the benefit of a revised history - to be able to propose that sages who are traditionally regarded as Ionian and mainland Greek (and Italian) philosophers may have been, in their original guise, Hebrews (Israelites, Jews). Introduction From the details given in the Book of Daniel it may be argued that Daniel’s floruit as the governor of Babylon extended from early in the reign of Nebuchednezzar until the early reign of Cyrus. In conventional terms, this would be, in round figures, from 600 BC to 540 BC – approximately 60 years. King “Nebuchednezzar”, totally in awe of Daniel’s wisdom after the Jewish sage had recalled and interpreted the king’s dream, had made Daniel the ruler of Babylon (Daniel 2:48): “Then the king placed Daniel in a high position and lavished many gifts on him. He made him ruler over the entire province of Babylon and placed him in charge of all its wise men”. V. 21: “And Daniel remained there until the first year of King Cyrus”. The last date that the Book of Daniel gives us for its hero is the third year of King Cyrus (10:1): “In the third year of Cyrus king of Persia, a revelation was given to Daniel (who was called Belteshazzar). Its message was true and it concerned a great war. The understanding of the message came to him in a vision”. Considering Daniel’s significance to Babylon and Medo-Persia, it should be possible to find in the Neo-Babylonian records a governor of Babylon of long duration, who had continued until the early reign of Cyrus. Such, at least, is my view. Less optimistic about the possibility of finding any such sort of account of Daniel (Belteshazzar) in the historical records, however, is Robert D. Wilson (Studies in the Book of Daniel, Vol. 2) http://www.biblicalresearch.info/page9d.html Was Daniel An Historical Character? There are those who doubt the historicity of Daniel upon the grounds that his name does not appear in the records of the period of the exile. One noted critic stated the case thus: "It is natural that we should turn to the monuments and inscriptions of the Babylonian, Persian, and Median Empires to see if any message can be found of so prominent a ruler, but hitherto neither his name has been discovered, nor the faintest trace of his existence." Dr. Wilson discusses this phase of the question thoroughly, looking at the various types of inscriptions that have come to us and showing that it is most unreasonable to base an argument upon the kind of data that we have, especially upon the lack of evidence. After setting forth the case in an impartial manner and discussing pro and con every possibility, Dr. Wilson draws this conclusion: "Inasmuch, then, as these inscriptions mention no one filling any of the positions, or performing any of the functions or doing any of the deeds, which the book of Daniel ascribes to its hero Belteshazzar; how can anyone expect to find in them any mention of Daniel, in either its Hebrew or its Babylonian form? And is it fair, in view of what the monuments of all kinds make known to us, to use the fact that they do not mention Daniel at all as an argument against his existence? "What about the numerous governors, judges, generals, priests, wise men writers, sculptors, architects, and all kinds of famous men, who must have lived during that long period? Who planned and supervised the building of the magnificent canals, and walls, and palaces, and temples of Babylon? Who led the armies, and held in subjection and governed the provinces and adjudged cases in the high courts of justice, and sat in the king's council? Who were the mothers and wives and queenly daughters of the monarchs who sat upon the thrones of those mighty empires? Had the kings no friends no favorites, no adulatory poets or historians, no servile prophets, no sycophantic priests, no obsequious courtiers, who were deemed worthy to have their names inscribed upon these memorials of royal pride and victory; that we should expect to find there the name of Daniel, a Hebrew captive, a citizen of an annihilated city, a member of a despised and conquered nation, a stranger living on the bounty of the king, an alien, a slave, whose very education was the gift of his master and his elevation dependent on his grace? Let him believe who can. As for me, were the documents multiplied tenfold, I would not expect to find in them any reference to this humble subject of imperious kings." [End of quotes] Let us not give up so easily. A Possible Historical Candidate for Daniel If my recent revision of Neo-Babylonian history is correct, then this should affect somewhat - but also assist, hopefully - the search for the historical Daniel. Given my argument that some of the Neo-Babylonian kings have been duplicated, and perhaps even triplicated: Aligning Neo-Babylonia with Book of Daniel (5) Aligning Neo-Babylonia with the Book of Daniel | Damien Mackey - Academia.edu this article being supplemented by this other one: “Nebuchednezzar” of the Book of Daniel https://www.academia.edu/35847164/_Nebuchednezzar_of_the_Book_of_Daniel then one might expect the potential 60 years of floruit for Daniel as governor of Babylon to be somewhat reducible. Whilst there may not be any known governor of Babylon from the early reign of Nebuchednezzar (qua Nebuchednezzar) until the first few years of Cyrus - as I would anticipate from the Book of Daniel that there should be - however, thanks to my new identification of Nebuchednezzar (and Daniel’s “Nebuchednezzar”) with (Esarhaddon and) King Nabonidus: Esarhaddon a tolerable fit for King Nebuchednezzar (5) Esarhaddon a tolerable fit for King Nebuchednezzar | Damien Mackey - Academia.edu then such an official comes right into view. He is Nabu-ahhe-bullit, who was governor of Babylon from at least Nabonidus’s 8th year until the 3rd year of Cyrus. Thus we read in the following article (http://disc.yourwebapps.com/discussion.cgi?id=177754;article=15087; From the contemporary cuneiform contract tablets, we know that Terike-sarrutsu was the governor (shakin mati) of Babylonia in Year 1 Nabunaid [Nabonidus] (555/4 BC). Nabu-ahhe-bullit succeeded him as office holder by Year 8 Nabunaid (548/7 BC). This man remained in office down to Year 3 Cyrus but became a subordinate of the governor Gubaru, the appointee of Cyrus, when Babylon was captured by the army of Cyrus in 539 BC. He is not to be confused with Ugbaru. [End of quote] Rather than Daniel’s having at this stage become “a subordinate” of Gubaru’s, though, he may have departed (one way or another) from the political scene. By now Daniel would have been in his 60’s or 70’s. This is how I would tentatively reconstruct the chronology of his governorship: Daniel, as Nabu-ahhe-bullit, had been appointed governor of Babylon close to the third year of Nebuchednezzar II (= Nabonidus), who reigned for 43 years. That is a service of four decades. He continued on through the 3-4 years of Belshazzar, son of Nabonidus, envisaging himself in Susa (Daniel 8:1-2): “In the third year of King Belshazzar’s reign, I, Daniel, had a vision, after the one that had already appeared to me. In my vision I saw myself in the citadel of Susa in the province of Elam …”. He was still in Babylon in the 1st year of Cyrus, but then moved to Susa, Cyrus’s capital, and served the king until his 3rd year. The Name It is thought that the Babylonian name that “Nebuchednezzar” gave to Daniel, Belteshazzar, is not actually a Bel name, as definitely is Belshazzar (Bel-sarra-usur), “Baal protect the King”. That Belteshazzar is more of a balatu (“life”) type of name. Correspondingly, we read at (http://biblehub.com/commentaries/expositors/daniel/): “Thus the name Belteshazzar seems to be connected in the writer’s mind with Bel [sic], the favourite deity of Nebuchadrezzar; but it can only mean Balatu-utsur , "his life protect," which looks like a mutilation”. That does not mean that the name given to Daniel would have lacked reference to a deity. For “Nebuchednezzar” specifically said (Daniel 4:8): “Finally, Daniel came into my presence and I told him the dream. (He is called Belteshazzar, after the name of my god, and the spirit of the holy gods is in him.)”. From this it might be expected that Daniel was given the name of the god whose name was held likewise by the king (Nebuchednezzar/Nabonidus): namely, NABU. Appropriately, in the name of the long-lived governor of Babylon, Nabu-ahhe-bullit, we have both the Nabu element and the balatu-like element in bullit. This element, bullit, at least, is an appropriate one for the first part of the name, Belte-shazzar. However, there is also the Nabu-ahhe-bullit like name, Nabu-bullitsu (e.g. in Sir W. Budge’s Babylonian Life and History, Index, p. 159), that comes yet closer to Belteshazzar, which is, after all, a foreign transliteration of an originally Babylonian name. Finally, now with my revised Neo-Babylonian history, we may have virtually a perfectly matching chronology for Daniel and his proposed alter ego, Nabu-ahhe-bullit. For my most recent identifications of the prophet Daniel as the Governor of Babylon, see my articles: Prophet Daniel as Esarhaddon’s governor of Babylon, Ubāru (5) Prophet Daniel as Esarhaddon's governor of Babylon, Ubāru | Damien Mackey - Academia.edu and: Nabu ahhe bullit, Daniel as Governor of Babylon (5) Nabu ahhe bullit, Daniel as Governor of Babylon | Damien Mackey - Academia.edu But let us move on to Plato. * * * * * There are various articles written according to which Plato’s views were based upon, now Babylonian, now Egyptian concepts. There is, for instance: “On the Babylonian Origin of Plato's Nuptial Number”, by George A. Barton, Journal of the American Oriental Society, Vol. 29 (1908), pp. 210-219. On p. 210, the author goes so far as to write: “The passage in which Plato introduces this mystic number is said to be the most difficult passage in his writings”. Gary Geck, however, regards the land of Egypt as the place of primary inspiration for Plato: http://brightmorningstar.blog.com/2013/08/08/platos-ideal-state-based-on-egypt/ Put yourself into Plato’s shoes in the 4th Century BCE [sic]. What was the paragon of political perfection? Egypt of course, which was ancient even to Plato. Egypt was ruled by philosopher kings of a sort. The priest-class was said to have had tremendous influence over the Pharaohs. Who was the Pharaoh, but the highest of the philosopher/priests (a god even perhaps to them). It is my belief that Plato’s ideal state was based on Egypt. Several times during the Platonic works, references to Egypt are made and all paint the ancient kingdom in the light of a wise and mature state. As he writes in the Timaeus from the Egyptian perspective, “You Hellenes are ever children”. Keep in mind that Egypt had been around for thousands when Plato was writing this. A remarkable feat for any culture. And even more remarkable was the fact that Egypt remained conservative and traditional throughout this time. Egypt was the place to go for learning and spiritual initiation. Plato must have believed that Egypt’s longevity was because of their love of wisdom (Greek: philosophos). Alexander the Great choose Egypt as the location for Alexandria for good reason. Plato was said to have visited Egypt seeking knowledge [McEvoy, James (1984). "Plato and The Wisdom of Egypt" Irish Philosophical Journal (Belfast: Dept. of Scholastic Philosophy, Queen's University of Belfast)] and then returned to Athens many years before writing the Republic. …. [End of quote] Or was the influence upon Plato and the Greeks, instead, a Persian (Magian)/Babylonian mix? http://www.gnosticmedia.com/will-durant-the-story-of-philosophy-plato/ I found an interesting article about Plato on David Livingstone’s site while reading about the roots of alchemy for something that came up in the comments section of your latest show. The part I found particularly intriguing was this tidbit: “The subject of Persian or Babylonian influences had been a contentious one in the earlier part of the twentieth century. The subject currently continues to receive attention from several leading scholars, including Walter Burkert, and M. L. West. On the whole, however, the idea has yet to penetrate into mainstream circles, because of a xenophobia which insists on the unique “genius” of the Greeks. The most detailed examination of the matter had been conducted by the greatest of the last century’s scholars, Franz Cumont. His work, Les Mages Hellenisees, or the Hellenized Magi, a compendium of ancient sources on the subject, has received little attention in the English world, due to the fact that it has not been translated. This continues to mar criticism of his theories, as most critics have not read the brunt of his work. Scholars have usually dismissed the possibility of Persian influence in Greece, because of the lack of similarity between Zoroastrian and Greek ideas. However, what these scholars have failed to see, as Cumont has pointed out, is that those Magi the Greeks came into contact with were not orthodox, but heretics. The only way to reconstruct their doctrines is by accumulating the numerous remnants of comments about them in the ancient sources. By reconstructing these pieces, we find that Magian doctrines are far removed from, or even inimical, to orthodox Zoroastrian ones. Cumont discovered that these Magi practiced a combination of harsh dualism with elements of Babylonian astrology and magic, which composed a Zoroastrian heresy known as Zurvanism. It is in this strange recomposition of ideas that we find the first elements that characterized Greek philosophy. [End of quote] ‘Plato’ was most certainly a non-historical ‘composite’, like Buddha and Mohammed were, and based on various biblical (and perhaps other) characters. but I think that ‘cosmopolitan’ also well fits ‘him’. Continuing with the last quoted article above, we find the author now arguing for “a Jewish influence”, even with reference to Daniel himself: Another component which Cumont failed to identify though, was that of Jewish influence. The Magi cult of astrology and magic emerged in Babylon in the sixth century, precisely that era during which a great and prominent part of the Jewish population was there in exile. We cannot ascertain who was responsible for the introduction of these ideas, but the Bible itself identifies Daniel with one of the “wisemen”. Whatever the case may be, these ideas do appear in a recognizable Magian form initially among the Essenes, and more particularly in Merkabah mysticism, which scholars identify as the beginnings of the Kabbalah. There is little to examine the character of Jewish literature prior to the third century BC. Before that, it is in Greece where we find the elaboration of these ideas.” “Plato the Kabbalist” http://www.thedyinggod.com/node/105 [End of quote] Let us consider some possible Danielic and other Hebrew influences upon what are now regarded as the writings of Plato. What follows will be basically in line with earlier articles of mine, such as: Re-Orienting to Zion the History of Ancient Philosophy (5) Re-Orienting to Zion the History of Ancient Philosophy | Damien Mackey - Academia.edu and: Hebrew Bible as an Inspiration for Ancient Greek Philosophy (5) Hebrew Bible as an Inspiration for Ancient Greek Philosophy | Damien Mackey - Academia.edu Plato and Hebrew Wisdom The writings of “Plato”, whoever he may have been, were undoubtedly influenced by Hebrew wisdom. Here we consider some likenesses to the Book of Job, for instance, before passing on to the Book of Daniel. To presume to translocate so-called ‘Greek’ philosophy, to Babylonia, or to Egypt, or to Syro-Palestine, are moves that are probably not going to go down well with many. A reader immediately responded to an early effort of mine along these lines (e-mail of 25 March 2010): …. I have not had much of an introduction before to your other theses on the identities of various historical personages. I must admit to being somewhat sceptical of the Plato theory. I think you would need more than a few parallelisms to make such a case. I think the historical evidence would be in favor of the fact that Plato and Aristotle were living breathing Greeks, the latter being Alexander’s tutor in Macedonia …. In an article written at this time I had supported: (i) St. Clement of Alexandria’s view that Plato’s writings took their inspiration from the Hebrew Moses, and (ii) St. Ambrose’s belief that Plato had learned from the prophet Jeremiah in Egypt; a belief that was initially taken up by St. Augustine, who added that (iii) Greek philosophy generally derived from the Jewish Scriptures. And, though St. Augustine later retracted his acceptance of St. Ambrose’s view, realising that it was chronologically impossible for Jeremiah (c. 600 BC) to have met Plato anywhere, considering the c. 400 BC date customarily assigned to Plato, I had, on the other hand, looked to turn this around by challenging the conventional dates, and by proposing an identification of ‘Plato’ as (in part) Baruch, a Jew, the young priest-scribe contemporaneous with Jeremiah. This reconstruction - which I have not been able properly to develop - would have, if it had proved legitimate, enabled me to take the testimony of the Fathers a positive step further. From the Book of Jeremiah we learned that Jeremiah and Baruch went together to Egypt. ‘Plato’ - a ‘composite’ character, anyway, according to my estimation - may have both Daniel and Baruch likenesses. Baruch, after all, is sometimes considered to have been another great sage of antiquity, Zoroaster. Later I learned that St. Justin Martyr had, even earlier than the above-mentioned Church Fathers, espoused this view of the Greek philosophers borrowing from the biblical Hebrews. And Justin Martyr too, had, like Plato, written an Apology (Apologies), in Justin’s case also apparently (like Plato) in regard to a martyrdom. Thus we read: http://beityahuwah.blogspot.com/2005/08/plato-stole-his-ideas-from- Plato Stole his ideas from Moses: True or False …. The belief that the philosophers of Greece, including Plato and Aristotle, plagiarized certain of their teaching from Moses and the Hebrew prophets is an argument used by Christian Apologists of Gentile background who lived in the first four centuries of Christians. Three key figures who presented this thesis are Justin Martyr “The most important second¬ century apologist” {50. Grant 1973}, Titus Flavius Clemens known as Clement of Alexandria "the illustrious head of the Catechetical School at Alexandria at the close of the second century, was originally a pagan philosopher" (11, Robert 1857) and is renowned as being possibly the teacher of Origen. He was born either in Alexandria or Athens {Epiphs Haer, xxii.6}. Our final giant who supports this thesis is Eusebius of Caesarea known as the father of Church history. Each of these in their defense of the Christian faith presented some form of the thesis that the philosophers of Greece learned from the prophets of Israel. Our interest in this paper is on the arguments of the earliest of these writers, Justin Martyr. He represents the position of Christian apology in the middle of the second century, as opposed to the later Clement of Alexandria and the even later Eusebius of Caesarea. In light of the stature and the credibility of these three Church Fathers even if the idea that Plato learned from Moses seems far fetched we would do well to take a closer look at the argument and the evidence presented by such men of stature. Justin was a philosopher who came from a pagan background. He issued from Shechem in Palestine. He was a marvelous scholar in his own right well read and well qualified to make informed judgments in the arena of philosophy. Our purpose is to briefly look at the theses presented by Justin Martyr and to try to discern the plausibility of the thesis. Justin Martyr and the line Plato took from Moses. Justin Martyr was a prolific second century Apologist. He was born in Flavia Neapolis (Shechem) in Samaria. Well known for the local Samaritan temple on Mount Gerizim and a temple built by Hadrian to Zeus Hypsistos. He later passed through Stoicism and the way of Aristotle’s disciples the Peripatetics and was rejected as unqualified to study Pythagoreanism and finally he met a Platonist with whom he advanced in his studies. To him the goal of Platonism was "the vision of God". One day he met a Christian on the beach and was converted to the faith. He did not become a priest or bishop but took to teaching and defending the faith. Text He wrote many works and many more bear his name. However modern scholarship has judged that of the many works that bear his name only three are considered genuine. These are 2 Apologies and the Dialogue with the Jew Trypho. They are preserved in one manuscript of the year 1364 (Cod Par, gr. 450). Language Justin wrote in Greek, and right in the middle of the period of philosophy called Middle Platonism. The book in which he outlines his thesis that Moses and the prophets were a source for the Greek Philosophers is his first Apology. It is dated to 155-157 BC and was addressed to "The Emperor Titus Aelius Hadrianus Antonius Pius Caesar Augustus, and the sons Verissimus, philosopher, philosopher, and Lucius" Grant (52, 1973). Context Grant (1973) believes the reason which triggered the Apology was the martyrdom of Polycarp in 156 AD and the injustice of it during the bishopric of Anicetus. Even as this martyrdom and its report may have spurred Justin on to write so it had been that it was on seeing the fortitude of the Christian martyrs which had disposed him favorably towards the faith (Ap 2.12.1). …. In the Apology 1 Justin gives the reason for his writing “I, Justin, the son of Priscus and grandson of Bacchius, natives of Flavia Neapolis in Palestine, present this address and petition on behalf of those of all nations who are unjustly hated and wantonly abused; my self being one of them" (Apology 1 chap). The Apology 1 is divided into 60 chapters. The translation we are using is that of the Ante Nicene Fathers and can be seen at www.ccel.org The topics covered are many. He starts in chapter 2 by demanding justice, he requires that before the Christians are condemned they should be given a fair trial to see if they have committed any crimes or not. They should not be condemned merely for being Christian. He covers many subjects including: the accusation Christians were Atheists, faith in God; the Kingdom of Christ; God’s service; demonic teachings; Christ's teachings and heathen analogies to it; non Christian worship; magic; exposing children, the Hebrew prophets and their prophecies about Christ, types of prophetic words from the Father, the Son and the Holy Spirit. This brings us to about chapter 38. At this point Justin begins to cover the issue of determinism and free will. He argues that although the future was prophesied it does not mean every thing is determined according to fate and man has no responsibility for he has no choice. Rather he points to Moses revealing God's choice to Adam "Behold before thy face are good and evil: choose the good”. (Apol 1 44) And he quotes lsaiah's appeal to Israel to wash and be clean and the consequences of doing so or not doing so. The consequences of disobedience are that the sword would devour Israel. Justin picks up on the statement regarding the sword and argues that it is not a literal sword which is referred to but “the sword of God is a fire, of which those who choose to do wickedly will become the fuel” (Apol 1 44). Justin having appealed to Moses and Isaiah as a warning to the Roman rulers now appeals to one with whom they are more familiar, Plato the philosopher, to support his case that man is free to choose good or evil. It is here that Justin makes a most interesting and intriguing statement rallying Plato to the side of Moses and Isaiah, in the eyes of the sons of the Emperor whom he calls philosophers. And so, too, Plato, when he says, “The blame is his who chooses, and God is blameless” took this from the prophet Moses and uttered it. For Moses is more ancient than all the Greek writers. And whatever both philosophers and poets have said concerning the immortality of the soul, or punishments after death, or contemplation of things heavenly, or doctrines of the like kind, they have received such suggestions from the prophets as have enabled them to understand and interpret these things. And hence there seem to be seeds of truth among all men; but they are charged with not accurately understanding [the truth] when they assert contradictories. …. He appears to be making the claim that Plato who has “exerted a greater influence over human thought than any other individual with the possible exception of Aristotle” (Demos, 1927.vi} was dependent for his understanding of freewill and responsibility on Moses. The saying "the blame is his who chooses, and God is blameless (Aitia helomenou Theos d' anaios) {Joann. Mdcccxlii,224}" was taken from Moses by Plato and uttered it {eipe}". [End of quote] I shall continue with this commentary later in this article, when I come to discuss one of Plato’s famous Myths. Plato and Likely Borrowings from the Book of Job There can be a similarity in thought between Plato and the Jewish sages, but not always a similarity in tone. Compared with the intense atmosphere of the drama of the Book of Job, for instance, Plato’s Republic, and his other dialogues, such as the Protagoras, brilliant as they may be, come across sometimes as a bit like a gentlemen’s discussion over a glass of port. W. Guthrie may have captured something of this general tone in his Introduction to Plato. Protagoras and Meno (Penguin, 1968), when he wrote (p. 20): … a feature of the conversation which cannot fail to strike a reader is its unbroken urbanity and good temper. The keynote is courtesy and forbearance, though these are not always forthcoming without a struggle. Socrates is constantly on the alert for the signs of displeasure on the part of Protagoras, and when he detects them, is careful not to press his point, and the dialogue ends with mutual expressions of esteem. …. [End of quote] Compare this gentlemanly tone with e.g. Job’s ‘How long will you torment me, and break me in pieces with words? These ten times you have cast reproach upon me; are you not ashamed to wrong me?’ (19:1-3), and Eliphaz’s accusations of the holy man: ‘Is not your wickedness great? There is no end to your iniquities [which supposed types of injustice on the part of Job Eliphaz then proceeds to itemise]’ (22:5). In Plato’s dialogues, by contrast, we get pages and pages of the following sort of amicable discussion taken from the Republic (Bk. 2, 368-369): [Socrates] ‘Justice can be a characteristic of an individual or of a community, can it not?’ [Adeimantus] ‘Yes’. [Socrates] ‘And a community is larger than an individual?’ [Adeimantus] ‘It is”. [Socrates] ‘We may therefore find that the amount of justice in the larger entity is greater, and so easier to recognize. I accordingly propose that we start our enquiry …’. [Adeimantus] ‘That seems a good idea’, he agreed. …. Though Protagoras is a famous Sophist, whose maxim “Man is the measure of all things, of those that are that they are, and of those that are not that they are not” (Plato’s Theaetetus 152), I have often quoted in a philosophical context {– and also in}: Worshipping the Artifact (5) Worshipping the Artifact | Damien Mackey - Academia.edu this Protagoras, however, may actually be based upon - according to my new estimation of things - the elderly Eliphaz of the Book of Job. Whilst Eliphaz was by no means a Sophist along the Greek lines, he was, like Protagoras with Socrates, largely opposed to his opponent’s point of view. And so, whilst the God-fearing Eliphaz would never have uttered anything so radical or atheistic as “man is the measure of all things”, he was, however, opposed to the very Job who had, in his discussion of wisdom, spoken of God as ‘apportioning out by measure’ all the things that He had created (Job 28:12, 13, 25). Now, whilst Protagoras would be but a pale ghost of the biblical Eliphaz, some of the original (as I suspect) lustre does still manage to shine through - as with Protagoras’s claim that knowledge or wisdom was the highest thing in life (Protagoras 352C, D) (cf. Eliphaz in Job 22:1-2). And Guthrie adds that Protagoras “would repudiate as scornfully as Socrates the almost bestial type of hedonism advocated by Callicles, who says that what nature means by fair and right is for the strong man to let his desires grow as big as possible and have the means of everlastingly satisfying them” (op. cit., p. 22). Eliphaz was later re-invented (I think) as Protagoras the Sophist from Abdera, as a perfect foil to Socrates (with Job’s other friends also perhaps emerging in the Greek versions re-cast as Sophists). Protagoras stated that, somewhat like Eliphaz, he was old enough to be the father of any of them. “Indeed I am getting on in life now – so far as age goes I might be the father of any one of you …” (Protagoras 317 C). That Eliphaz was old is indicated by the fact that he was the first to address Job and that he also referred to men older than Job’s father (Job 15:10). Now, just as Fr. R. MacKenzie (S.J.) in his commentary on “Job”, in The Jerome Biblical Commentary, tells of Eliphaz’s esteem for, and courtesy towards, Job (31:23): Eliphaz is presumably the oldest of the three and therefore the wisest; he is certainly the most courteous and the most eloquent. He has a genuine esteem for Job and is deeply sorry for him. He knows the advice to give him, the wisdom that lays down what he must do to receive relief from his sufferings. [End of quote], so does Guthrie, reciprocally (I suggest), say: “Protagoras – whom [Socrates] regards with genuine admiration and liking” (op. cit., p. 22). But, again, just as the righteous Job had scandalised his three friends by his levity, according to St. Thomas Aquinas (“Literal Exposition on Job”, 42:1-10), “And here one should consider that Elihu had sinned out of inexperience whereas Job had sinned out of levity, and so neither of them had sinned gravely”, so does Guthrie use this very same word, “levity”, in the context of an apparent flaw in the character of Socrates (ibid., p. 18): There is one feature of the Protagoras which cannot fail to puzzle, if not exasperate, a reader: the behaviour of Socrates. At times he treats the discussion with such levity, and at other times with such unscrupulousness, that Wilamowitz felt bound to conclude that the dialogue could only have been written in his lifetime. This, he wrote, is the human being whom Plato knew; only after he had suffered a martyr’s death did the need assert itself to idealize his character. [End of quote] Job’s tendency towards levity had apparently survived right down into the Greek era. Admittedly, the Greek version does get much nastier in the case of Thrasymachus, and even more so with Callicles in the Gorgias, but in the Republic at least it never rises to the dramatic pitch of Job’s dialogues with his three friends. Here is that least friendly of the debaters, Thrasymachus, at his nastiest (Republic, Bk. I, 341): [Socrates] Well, said I, ‘so you think I’m malicious, do you Thrasymachus?’ [Thrasymachus] ‘I certainly do’. [Socrates] ‘You think my questions were deliberately framed to distort your argument?’ [Thrasymachus] ‘I know perfectly well they were. But they won’t get you anywhere; you can’t fool me, and if you don’t you won’t be able to crush me in argument’. [Socrates] ‘My dear chap, I wouldn’t dream of trying’, I said …. Socrates and Plato are similarly (like the Sophists) watered down entities by comparison with the Middle Eastern originals. Such is how the Hebrew Scriptures end up when filtered through the Greeks, [and, in the case of Plato, perhaps through the Babylonians before the Greeks, hence a double filtering]. Even then, it is doubtful whether the finely filtered version of Plato that we now have could have been written by pagan Greeks. At least some of it seems to belong clearly to the Christian era, e.g. “The just man … will be scourged, tortured, and imprisoned … and after enduring every humiliation he will be crucified” (Republic, Bk. 2, 362). I submit that this statement would not likely have been written prior to the Gospels. “Plato and Porphyry each made certain statements which might have brought them both to become Christians if they had exchanged them with one another”, wrote St. Augustine (City of God, XXII, 27). What is clear is that the writings of Plato, as we now have them, had reached an impressive level of excellence and unparalleled literary sophistication. Thus we read in The Encyclopedia of Philosophy (Macmillan and Free Press, 1967, V. 6), article “Plato” (p. 332): Plato As a Writer Greek prose reached its highest peak in the writings of Plato. His flexibility, his rich vocabulary, his easy colloquialism, and his high rhetoric, his humor, irony, pathos, gravity, bluntness, delicacy and occasional ferocity, his mastery of metaphor, simile and myth, his swift delineation of character – his combination of these and other qualities put him beyond rivalry. … [End of quote] Much may be owed here, however, to the Hebrew books, such as Job, which appears to have exerted a heavy influence upon Greek literature. See e.g. my article: Similarities to The Odyssey of the Books of Job and Tobit https://www.academia.edu/8914220/Similarities_to_The_Odyssey_of_the_Books_of_Job_and_Tobit Plato and Images From Daniel Could the mysterious name, “Plato” - he probably being a ‘composite’ character – be actually derived from the first element (Belte-) in the prophet Daniel’s Babylonian name, Belteshazzar? That may be a long shot. It is inconceivable, I would suggest - and certainly Justin Martyr seems to have been of this opinion - that it was a pagan Greek who was the first to argue strongly for the immortality of the soul, as is sometimes accredited to Plato’s Socrates. Or to have been the first one to have discovered the four cardinal virtues. As noted earlier in this article, Daniel’s given name, Belteshazzar, is of course “a foreign transliteration of an originally Babylonian name”. That Babylonian name, as I suggested there, may have been Nabu-ahhe-bullit, the name of the governor of Babylon, which Daniel was. What I intend to do primarily in this article is to take some of the most picturesque and famous images from the Book of Daniel, and see if we can find an echo of these in the life and writings of Plato. I refer to such images as King Nebuchednezzar’s Statue of Four Diverse Metals representing kingdoms (Daniel 2); King Belshazzar and the ‘Writing on the Wall’ (Daniel 5); and Daniel’s Vision of the Four Beasts (Daniel 7). Let us now try to re-locate ‘Plato’ to what may well have been his proper Near Ancient Eastern environment, as Belteshazzar, in Babylonia. Plato’s Usage of Key Images from the Book of Daniel ‘Plato’ Derived from a Babylonian Name Though ‘Plato’ is generally considered to have been the real name of the great philosopher, historian Julia Annas, who entirely accepts this, tells however of a “surprisingly substantial minor tradition” that (and this is more in accordance with our own view) “‘Plato’ was a nickname which stuck”. Thus she writes (Plato. A Very Short Introduction, Oxford, 2003, pp. 12-13): Name or nickname? Plato’s name was probably Plato. The ‘probably’ may surprise you; how can there be any doubt? Plato’s writings have come down to us firmly under that name. But within the ancient biographical tradition there is a surprisingly substantial minor tradition according to which ‘Plato’ was a nickname which stuck, while the philosopher’s real name was Aristocles. This is credible; Plato’s paternal grandfather was called Aristocles, and it was a common practice to call the eldest son after the father’s father. We have, however, no independent evidence that Plato was the eldest son. And ‘Plato’ does not appear to be a nickname; it turns up frequently in the period. Further, the explanations we find for it as a nickname are unconvincing. Because ‘Plato’ suggests platus, ‘broad’, we find the suggestion that Plato had been a wrestler known for his broad shoulders, or a writer known for his broad range of styles! Clearly this is just guessing, and we would be wise not to conclude that Plato changed his name or had it changed by others. But then what do we make of the Aristocles stories? We don’t know, and can’t tell. And this is frustrating. A change of name is an important fact about a person, but this ‘fact’ slips through our fingers. Our ancient sources about Plato often put us into this position. There are plenty of stories in the ancient biographies of Plato, and frequently they would, if we could rely on them, give us interesting information about Plato as a person. But they nearly always dissolve at a touch. [End of quote] This is quite telling. One so often finds that the textbook historians have to conclude on a disappointing note like she does, because, owing to their pursuit of someone in the wrong era, or in the wrong country, they end up chasing ghosts through mists; exactly as this writer describes it here, “they … dissolve at a touch”. I claim instead, through a revision that corrects dates and finds the ‘other halves’ of historical people, to be rendering full-blooded characters, with substantial (auto)-biographical information; people who produce deeds and writings of zeal and passion. The name ‘Plato’ did, I suggest, come about by the philosopher’s having his name “changed by others”, as Julia Annas has said above, but which she rejects as an option. Here, I believe, is the original historical account of it: it is the beginning of the Babylonian Captivity. (Daniel 1:3-7): Then the king [Nebuchednezzar] commanded his palace master Ashpenaz to bring some of the Israelites of the royal family and of the nobility, young men without physical defect and handsome, versed in every branch of wisdom, endowed with knowledge and insight, and competent to serve in the king’s palace; they were to be taught the literature and language of the Chaldeans. The king assigned them a daily portion of food and wine. They were to be educated for three years, so that at the end of that time they could be stationed in the king’s court. Among them were Daniel, Hananiah, Mishael, and Azariah [not of the tribe of Judah as the NRSV has it but] of the sons of Judah. The palace master gave them other names: Daniel he called Belteshazzar, Hananiah he called Shadrach, Mishael he called Meshach, and Azariah he called Abednego. These were, I submit, real historical people. And I have tentatively identified Daniel as the long-serving governor of Babylon: Nabu-ahhe-bullit. Professor William Shea claims also to have identified Shadrach, Meshach and Abednego, Daniel’s friends, in ‘a five sided clay prism found in Babylon and now housed in the Istanbul museum. It gives a list of men and their titles. Three men listed on the prism have pronunciations which Shea thinks are very similar to the names of Daniel’s three friends. (http://www.biblehistory.net/newsletter/meshach_shadrach_abed-nego.htm). This biblical era is in fact extremely well attested historically - against the constant assertions that the Bible is not historical - by the abundance of seals and inscriptions naming many of the characters who appear in the Book of Jeremiah; not least of which being a seal of ‘Baruch son of Neriah’ (cf. Jeremiah 36:11; Baruch 1:1). The name Plato may have been, I have most tentatively suggested, taken from one element in Daniel’s given name, Belteshazzar. We might expect now that there was at least a double filtering of the original Daniel, from firstly the Semitic (Hebrew or Aramaïc) recording of him through Babylon, then, secondly, from Babylon through Greece. And we could possibly add a further one, from pagan Greece to Greece of the early Christian era. So, while we could no longer expect the now highly processed and much refined Plato to be a dazzling reflection of Daniel, we might still, nonetheless, expect to find a discernible echo of this Daniel in Plato. From the above scriptural text of Daniel 1 we learn that the young Jew and his confrères were either of the royal line, or aristocratic (possibly how Plato’s other name, Aristocles, and that of his father, Ariston, arose). The young men comprised a highly educated, skilled and wise élite. And their experience would now be vastly augmented in their new culture, with a different language and mythology, in the intense atmosphere of a tyrant king’s court. {No wonder that the Republic of Plato is filled with discussions of tyranny and tyrant kings! (E.g. Book 8, § 8 and Book 9, § 9)}. Note the emphasis, too, on education, which is also a major feature of the Republic; especially in the context of the Book of Daniel, as education for effective rulership, for competency in the king’s court – i.e., the education of the philosopher statesman. It has been said that Plato may even have had kings David and Solomon in mind when writing about ‘the Philosopher King’. More chronologically proximate, though, would be this incident of the brilliant young Daniel and his friends being educated towards governorship, to which Daniel managed fully to attain. Who better than Daniel, anyway, would have qualified for Plato’s philosopher-statesman! Here is the account of his marvellous statesman-like ability in Daniel 6:3-4: Now Daniel so distinguished himself among the administrators and the satraps by his exceptional qualities that the king planned to set him over the whole kingdom. At this, the administrators and the satraps tried to find grounds for charges against Daniel in his conduct of government affairs, but they were unable to do so. They could find no corruption in him, because he was trustworthy and neither corrupt nor negligent. IMAGE ONE: NEBUCHEDNEZZAR’S STATUE OF VARIOUS METALS (Daniel 2) Daniel was, like Joseph in Egypt, an interpreter of dreams (another Platonic feature). But, whereas the seemingly benign ‘Pharaoh’ had actually told Joseph of what his dreams had consisted, King “Nebuchednezzar” had demanded that his wise men both recall the Dream and then interpret it: a seemingly impossible task, and one well beyond the powers of the Chaldean sages. But Daniel was up to it (Daniel 2:31-33): ‘You were looking, O king, and lo! there was a great statue, its brilliance extraordinary; it was standing before you, and its appearance was frightening. The head of that statue was of fine gold, its chest and arms of silver, its middle and thighs of bronze, its legs of iron, its feet partly of iron and partly of clay. …’. Such was the Dream. Daniel then interpreted it for the king as representing successive kingdoms, with Nebuchednezzar’s present Chaldean kingdom being the head of gold. Similarly Plato, but under far less dramatic circumstances once again, proposes this very same sequence of metals; but he applies them to classes of men, not kingdoms. Plato does not actually call this a Dream, but “a fairy story like those the poets tell about”. Here is how it goes (Republic, Bk. 3, 415): ‘You are, all of you in this land, brothers. But when God fashioned you, he added gold in the composition of those of you who are qualified to be Rulers (which is why their prestige is the greatest); he put silver in the Auxiliaries, and iron and bronze in the farmers and the rest. Now since you are all of the same stock, though children will commonly resemble their parents, occasionally a silver child will be born of golden parents, or a golden child of silver parents, and so on. Therefore the first and most important of God’s commandments to the Rulers is that they must exercise the function as Guardians with particular care in watching the mixture of metals in the characters of their children. If one of their own children has bronze or iron in its make-up, they must harden their hearts, and degrade it to the ranks of the industrial and agricultural class where it properly belongs: similarly, if a child of this class is born with gold or silver in its nature, they will promote it appropriately to be a Guardian or an Auxiliary. For they know that there is a prophecy that the State will be ruined when it has Guardians of silver or bronze’. [End of quote] Surely King Nebuchednezzar himself was being entirely Platonic in his command for the selection of the ‘golden boys’ of Israelite youth for education towards their holding a position in the king’s court! Similarly, too (cf. use of “promote” and “degrade” in Plato above), Nebuchednezzar “honoured those he wanted to honour, and degraded those he wanted to degrade” (Daniel 5:19). Perhaps Plato derived the classes of descending order of metal refinement from an interpretation of Nebuchednezzar’s statue that would suggest that the lower down the statue one goes, the less superior the kingdom. But what is sometimes translated as “inferior” may not necessarily be the correct interpretation, given for instance the might of the later Persian Empire. So perhaps the Dream should be interpreted as meaning, not inferior, but lower down on the statue, and thus pertaining to chronology. This would be a tactful way to explain it to King Nebuchednezzar, at least, who would assuredly not want to have heard that any subsequent kingdom might turn out to be superior to his own. But note the “prophecy” in Plato above (Nebuchednezzar’s Dream entailed a prophecy of future history) that “the State” - currently the golden head - can “be ruined” by the “silver” and “bronze” entities. Daniel, but also Plato according to his biography, had contact with a succession of powerful kings. These they tried to influence for good, with greater or lesser success. Daniel’s kings, real historical characters, belonged to the successive Chaldean, Medo-Persian empires that featured as metals in Nebuchednezzar’s statue. Plato’s kings were, typically in relation to the Greeks, situated further westwards on the Mediterranean, in Sicily. Arguments might be advanced for Plato’s kings, Dionysius I and II, and the chief minister, Dion, to represent either the Judean or the Mesopotamian rulers (Dion being an official) of Daniel’s era. Their similarity of names could perhaps suggest the Judean succession of similar names: Jehoiakim and his son, Jehoiachin, and the relative Zedekiah (= Jehozedek). But it might be rather hard to identify amongst these Chaldeans Plato’s Dion, who quite enthusiastically, apparently, embraced Plato’s blueprint for rulership, and who, according to Guthrie, “invited [Plato] to come and train Dionysus II … as a philosopher-statesman” (op. cit., p. 16). Or the Platonic succession of rulers could represent Nebuchednezzar and Belshazzar, with perhaps Darius the Mede included. For example, Dionysius I, from whom Plato “learned something of tyranny at first hand”, might well stand for Nebuchednezzar, “an unjust king, the most wicked in all the world” (Daniel 3:32). The brother-in-law, Dion, may have been a Median king, such as Darius the Mede, with whose nation the Chaldean line had intermarried. Darius, like Dion, was favourable to Daniel. Dionysius II, of whom Plato completely despaired, could then be Belshazzar of the ‘Writing on the Wall’ notoriety, whom Daniel took to task for not learning from his father’s mistakes. What’s in a Name? So far, I have historically identified Daniel in Babylon as the long-ruling governor of that city, Nabu-ahhe-bullit, with Daniel’s Babylonian name, Belteshazzar, having been derived, in part, from the bullit element in that name. And, taking that first element of Belteshazzar, Belte-, I have suggested that this might be from where was derived the mysterious name (likely a given name) of “Plato”. And, more significantly, I am in the process of showing that some of the key images of Plato’s dialogues are reminiscent of some of the most famous incidents in the Book of Daniel. Daniel’s given name, Belteshazzar, which is not in fact a Bel- name, appears to me to be a very poor foreign reconstruction of an original Babylonian name. IMAGE TWO: KING BELSHAZZAR AND THE WRITING ON THE WALL (Daniel 5) The Chaldean rulers of Babylon, as they are presented in the Book of Daniel, are a most interesting psychological study. The autocratic and tyrannical Nebuchednezzar eventually goes mad (4:28-33), but later returns to his senses and is said to have exalted the Most High God (vv. 34-37). His son, Belshazzar, however, is a ne’er do well from beginning to end, whom Daniel reprimands for his stubbornness and pride. Plato’s Meno It seems to me that the evil Chaldean king, Belshazzar, might find an echo in the person of Meno, in Plato’s Meno. He is not a king there, but a man of some power, nonetheless, a friend of the ruling family of Thessaly, and he has connections interestingly with the king of Persia (read Media?). Guthrie tells of Meno as follows (Introduction to Plato. Protagoras and Meno, Penguin, 1968, pp. 101-102): … The character of Meno, as a wealthy, handsome and imperious young aristocrat, visiting Athens from his native Thessaly, is well brought out in the dialogue itself. He is a friend of Aristippus, the head of the Aleuadae who were the ruling family in Thessaly, and his own family are xenoi (hereditary guest-friends) of the Persian king, a tie which must have dated from the time of Xerxes, who made use of Thessalian hospitality on his expedition against Greece. He knows the famous Sophist and rhetorician Gorgias, who had stayed at Larissa in Thessaly as well as meeting him in Athens. From Gorgias he has acquired a taste for the intellectual questions of the day, as seen through the eyes of the Sophists, whose trick question about the impossibility of knowledge comes readily to his lips. Xenophon tells of his career as one of the Greek mercenaries of Cyrus and gives him a bad character, describing him as greedy, power-loving, and incapable of understanding the meaning of friendship. This account is probably prejudiced by Xenophon’s admiration for the Greek leader Clearchus, a grim and hardly likeable character, whose rival and personal enemy Meno was. There were rumours that Meno entered into treacherous relations with the Great King [of Persia], but he appears to have been finally put to death by him after the failure of the expedition, though possibly later than his fellow-prisoners. [End of quote] ‘Bad character’, ‘greedy’, ‘power-loving’ ‘unloyal friend’, ‘connected with a Persian (Median) king’, but then ‘slain and replaced by the king of the Persians (Medes)’, all of this fits King Belshazzar and his replacement by Darius the Mede (Daniel 5:30-31). Belshazzar’s greed and his love of power and flattery is clearly manifest in this description of his great feast, one of the most celebrated feasts in history and in the Old Testament (Daniel 5:1-4): King Belshazzar made a great festival for a thousand of his lords, and he was drinking wine in the presence of the thousand. Under the influence of the wine, Belshazzar commanded that they bring in the vessels of gold and silver that his father Nebuchednezzar had taken out of the Temple in Jerusalem, so that the king and his lords, his wives, his concubines might drink from them. So they brought in the vessels of gold and silver that had been taken out of the Temple, the House of God in Jerusalem, and the king and his lords, his wives, and his concubines drank from them. They drank the wine and praised the gods of gold and silver, bronze, iron, wood, and stone. Obviously Meno could not match this sort of opulence and grandeur; but Socrates does say of him – and this is immediately before Socrates begins to write in the sand: “I see that you have a large number of retainers here” (Meno, 82). We can gain some impression of King Belshazzar’s treacherous nature from Daniel’s pointed address to him (vv. 18-23): ‘O king, the Most High God gave your father Nebuchednezzar kingship, greatness, glory, and majesty. And because of the greatness that He gave him, all peoples, nations, and languages trembled and feared before him. He killed those he wanted to kill, kept alive those he wanted to keep alive, honoured those he wanted to honour, and degraded those he wanted to degrade. But when his heart was lifted up his spirit was hardened so that he acted proudly, he was deposed from his kingly throne, and his glory was stripped from him. He was driven from human society, and his mind was made like that of an animal. His dwelling was with the wild asses, he was fed grass like an oxen, and his body was bathed with the dew of heaven, until he learned that the Most High God has sovereignty over the kingdom of mortals, and sets over it whomever He will. And you, Belshazzar, have not humbled your heart, even though you knew all this! You have exalted yourself against the Lord of heaven! The vessels of his Temple have been brought in before you, and you and your lords, your wives and your concubines have been drinking wine from them. You have praised the gods of silver and gold, of bronze, iron, wood, and stone, which do not see or hear or know; but the God in whose power is your very breath, and to whom belong all your ways, you have not honoured’. Daniel would, on this occasion, have had the full attention of the whole company since these words of his were spoken just after King Belshazzar and his court had witnessed the terrifying apparition of the ‘Writing on the Wall’ whilst in the midst of their blasphemous celebration. Here is the description of it. And does it have a resonance anywhere in Plato? (vv. 5-9): [As they were drinking the wine and praising their gods]: Immediately the fingers of a human hand appeared and began writing on the plaster of the wall of the royal palace next to the lampstand. The king was watching the hand as it wrote. Then the king’s face turned pale, and his thoughts terrified him. His limbs gave way, and his knees knocked together. The king cried aloud to bring in the enchanters, the Chaldeans, and the diviners; and the king said to the wise men of Babylon, ‘Whoever can read this writing and tell me its interpretation shall be clothed in purple, have a chain of gold around his neck, and rank third in the kingdom’. Then all the king’s wise men came in, but they could not read the writing or tell the king the interpretation. Then King Belshazzar became greatly terrified and his face turned pale, and his lords were perplexed. This fascinating life and death encounter I think may have inspired the whole drama of the (albeit pale by comparison) Meno. Instead of the miraculous ‘Writing on the Wall’ of the Chaldean king’s palace, though, we get Socrates writing in the sand. Instead of the words that name weights and measures indicating the overthrow of a great kingdom, we get a detailed lesson in geometry. Instead of the stunned and terrified Chaldean king, we get Meno, who tends to be similarly passive in the face of the Socratic lesson. Instead of the exile, Daniel, we get Meno’s slave boy seemingly providing a confirmation of the matter, under the skilful prompting of Socrates. Daniel enters the palace’s banquetting hall preceded by his reputation, though now somewhat faded from memory (as in the case of Joseph with the new Oppressor Pharaoh, Exodus 1:8). And Meno is aware of the legendary reputation of Socrates. Let us compare the two accounts, taking firstly the biblical one (vv. 10-16): The queen, when she heard the discussion of the king and his lords, came into the banquetting hall. The queen said, ‘O king, live forever! Do not let your thoughts terrify you or your face grow pale. There is a man in your kingdom who is endowed with a spirit of the holy gods. In the days of your father he was found to have enlightenment, understanding, and wisdom like the wisdom of the gods. Your father, King Nebuchednezzar, made him chief of the magicians, enchanters, Chaldeans, and diviners, because an excellent spirit, and understanding to interpret dreams, explain riddles, and solve problems were found in this Daniel, whom the king named Belteshazzar. Now let Daniel be called, and he will give the interpretation. Then Daniel was brought in before the king. The king said to Daniel, ‘So you are Daniel, one of the exiles of Judah, whom my father the king brought from Judah? I have heard of you that a spirit of the gods is in you, and that enlightenment, understanding, and excellent wisdom are found in you. Now the wise men, the enchanters, have been brought in before me to read this writing and tell me its interpretation, but they were not able to give the interpretation of the matter. But I have heard that you can give interpretations and solve problems. Now if you are able to read the writing and tell me its interpretation, you shall be clothed in purple, have a chain of gold around your neck, and rank third in the kingdom’. Now Meno, supposedly focussing on the subject of virtue, tells of what he knows of Socrates’ enigmatic reputation, and it, too, like Daniel’s, has connection with “magic” (see quote above and 4:9), and Meno himself feels numb and weak, just like Belshazzar, so lacking in virtue (or “moral goodness” as in quote below) (Meno, 80): Meno. Socrates, even before I met you they told me that in plain truth you are a perplexed man yourself and reduce others to perplexity. At this moment I feel that you are exercising magic and witchcraft upon me and positively laying me under your spell until I am just a mass of helplessness. If I may be flippant, I think that not only in outward appearance but in other respects as well you are exactly like the flat sting-ray that one meets in the sea. Whenever anyone comes into contact with it, it numbs him, and that is the sort of thing that you seem to be doing to me now. My mind and my lips are literally numb, and I have nothing to reply to you. Yet I have spoken about virtue hundreds of times, held forth often on the subject in front of large audiences, and very well too, or so I thought. Now I can’t even say what it is. In my opinion you are well advised not to leave Athens and live abroad. If you behave like this as a foreigner in another country, you would most likely be arrested as a wizard. Socrates. You’re a real rascal, Meno. On the occasion of Socrates’ writing in the sand, which I think must have originated from the ‘Writing on the Wall’ in the Book of Daniel, we have as the audience, Meno (whom I am equating with King Belshazzar), and his “large number of retainers” (Belshazzar’s large court), and the writing about to be effected due to a query from Meno. And, in a sense to interpret it, we get, not Daniel a former exiled slave, but Meno’s own slave boy, a foreigner (like Daniel) who however speaks the native language (like Daniel). The issue has become the immortality of the soul and whether it pre-exists the body, as manifest in someone’s being able to recall knowledge. Socrates will attempt to demonstrate this supposed pre-knowledge using the young slave boy – but perhaps this, too, is built upon Daniel’s God-given ability to arrive at entirely new knowledge without any human instruction (as in the case of his recalling Nebuchednezzar’s Dream). Anyway, here is the dialogue (ibid.): Meno. …. If in any way you can make clear to me that what you say is true, please do. Socrates. It isn’t an easy thing, but still I should like to do what I can since you ask me. I see you have a large number of retainers here. Call one of them, anyone you like, and I will use him to demonstrate it to you. Meno. Certainly. (To a slave-boy). Come here. Socrates. He is a Greek and speaks our language? Meno. Indeed yes – born and bred in the house. Socrates. Listen carefully then, and see whether it seems to you that he is learning from me or simply being reminded. Meno. I will. Socrates. Now boy, you know that a square is a figure like this? (Socrates begins to draw figures in the sand at his feet. He points to the square ABCD) Boy. Yes. Socrates. It has all these four sides equal? Boy. Yes. Socrates. And these lines which go though the middle of it are also equal? (The lines EF, GH). Boy. Yes. …. And so on. Such apparently is how the life and death biblical account becomes gentlemanly and tamed, and indeed trivialised, in the Greek version! Daniel is not a passive slave, like the boy, supposedly recalling pre-existent knowledge, but a Jewish wise man, a sure Oracle to kings under the inspiration of the holy Spirit of God. The ‘Writing on the Wall’ contains, like Socrates’ writing in the sand, division, and measure, but adds weighing. There is nothing Protagorean or Sophistic here. God, not man, is indeed the measure of kings and kingdoms according to the biblical account (vv. 24-28): ‘So from [God’s] presence the hand was sent and this writing was inscribed. And this is the writing that was inscribed: Mene, Mene, Tekel, and Parsin. This is the interpretation of the matter: Mene, God has numbered the days of your kingdom and brought it to an end; Tekel, you have been weighed on the scales and found wanting; and Peres [the singular of Parsin], your kingdom is divided and given to the Medes and the Persians’. Russian Orthodox priest Fr. Sergei Sveshnikov has likewise, in his Internet article, “The Sovereignty of God”, made a Platonic connection with this very biblical incident: http://frsergei.wordpress.com/2010/01/13/the-sovereignty-of-god …. The yearning for Goodness has been with us through the recorded history of humanity. In the words of Plato, Good, “is that which every soul pursues and for the sake of which it does all that it does …”. (Republic 505 …). Men have been striving to do what is good, and not always selfishly what is good for them. Every new philosophy tried to market itself by appealing to some universal good to be achieved. And yet the result of all our intense labors has horrified us in the twentieth century, and the twenty-first one is up to no good start. Good appears to be other than sovereign in our hearts. And if not there, can it find refuge anywhere in a godless world? Murdoch writes that “the chief enemy of excellence in morality … is personal fantasy: the tissue of self-aggrandizing and consoling wishes and dreams, which prevents one from seeing what is there outside one” …. This personal fantasy, or in patristic terms, logos fantastikon, also and perhaps most importantly, prevents one from seeing what is there inside one. And if we humble ourselves enough to see our true state, then would we not cry out with Apostle Paul: “Wretched man that I am! Who will rescue me from this body of death?” (Rom. 7:24 NRSV) If Good is merely a concept, a creation of the human mind, then there can be no hope. If man is the measure of all things, then “mene, mene, tekel u-parsin” (Dan. 5:25). …. One thinks that King Belshazzar, who was apparently incapable of humbling himself to recognise his true state, as Daniel had said of him, ‘You have exalted yourself against the Lord of heaven!’, would have been perfectly at home therefore with man, and not God, as the measure. Hence, when he was weighed, he was found wanting. Now, could the very name Meno have arisen from the Mene, ‘God has numbered the days of your kingdom and brought it to an end’? Certainly Fr. L. Hartman (C.SS.R), commenting on “Daniel” for The Jerome Biblical Commentary (26:22), connects the Mene (or half of it) to King Belshazzar (on whom I think this Meno was based): …. Daniel must first say what words were written on the wall; evidently no one else could even decipher the script. His interpretation involves a play on words that is possible only in a purely consonantal script, such as Hebrew or Aramaic. The three words that were written in the consonantal script would be mn’, tql, and prs, which could be read, as Daniel apparently first read them, menê’, teqal, and peres – i.e., as three monetary values, the mina (equivalent at different times to 50 or 60 shekels, and mentioned in Lk 19:12-25), the shekel (the basic unit of weight), and the half-mina. Daniel, however, “interpreted” the writing by reading the three words as verbs, mena’, “he counted”, teqal, “he weighed”, and peras, “he divided”, with God understood as the subject and Belshazzar and his kingdom understood as the object. Thus, God has “numbered” the days of Belshazzar’s reign. (Things that can be counted are few in number). God has “weighed” the king in the balance of justice and found him lacking in moral goodness. (The idea of the “scales” of justice, which goes back to an old Egyptian concept, is met with elsewhere in the OT: Jb 31:6; Ps 62:10; Prv 16:11, etc.). God has “divided” Belshazzar’s kingdom among the Medes and the Persians. For good measure, there is an additional pun on the last of the three words, prs, which is also read as pãras, “Persia”, “Persians”. Fr. Hartman continues speculatively, and he concludes by equating King Belshazzar to the half-mina: An older form of the conundrum may also have connected the word mãday, “Media”, “Medes”, with the root mdd, “measure”. The conundrum seems to have existed in an older form, independently of its present context. The statement that Belshazzar’s “kingdom has been divided and given to the Medes and the Persians” does not fit well with the statement at the end of the story, according to which Belshazzar’s whole kingdom was handed over to the Medes, with no mention of the Persians. Ginsberg even opines that the conundrum was originally applied to the only three Babylonian kings who were known to the Jews of the Hellenistic period: the mina would stand for the great Nebuchadnezzar, the shekel for the insignificant Evil-merodach, and the half-mina for Belshazzar. According to my revision of the Neo-Babylonian dynasty, Evil-merodach was Belshazzar. A Beastly Comparison IMAGE THREE: THE FOUR BEASTS – THE LION MAN (Daniel 7) The scribal Daniel tells of the Dream (his own) that he wrote down (Daniel 7:1-4): In the first year of King Belshazzar of Babylon, Daniel had a dream and visions of his head as he lay in bed. Then he wrote down the dream: I, Daniel, saw in my vision by night the four winds of heaven stirring up the great sea, and four great beasts came up out of the sea, different from one another. The first was like a lion and had eagles’ wings. Then, as I watched, its wings were plucked off, and it was lifted up from the ground and made to stand on two feet like a human being. …. Needless to say these “four great beasts” are up to no good. Now Plato seems to have absorbed this lion-man image and located it in his ‘imperfect societies’ (Republic, Bk. 9, 588): ‘Let us show him what his assertion really implies, by comparing the human personality to one of those composite beasts in the old myths, Chimaera and Scylla and Cerberus and all the rest’. ‘I know the stories’. ‘Imagine a very complicated, many-headed sort of beast, with heads of wild and tame animals all around it, which it can produce and change at will’. ‘Quite a feat of modelling’, he replied; ‘but fortunately it’s easier to imagine than it would be to make’. ‘Imagine next a lion, and next a man. And let the many-headed creature be by far the largest, and the lion the next largest’. ‘That’s rather easier to imagine’. …. Ezekiel, whose vision also, like Daniel’s, was preceded by a great rush of wind, or whirlwind, opens with (Ezekiel 1:5, 10): … four living creatures. This was their appearance: they were of human form. …. As for the appearance of their faces: they four had the face of a human being, the face of a lion, on the right side, the face of an ox on the left side, and the face of an eagle; such were their faces. …. Here is that lion-man (‘leonine’ man) combination again, plus the eagle.