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Nimrod is a Hebrew Bible figure mentioned in the Book of Genesis and the Books of Chronicles. The son of Cush and therefore the great-grandson of Noah, Nimrod was described as a king in the land of Shinar (Lower Mesopotamia). The Bible states that he was "a mighty hunter before the Lord and ... began to be mighty in the earth". Biblical and non-biblical traditions identify Nimrod as the ruler who had commissioned the construction of the Tower of Babel, and that identification led to his reputation as a king who had been rebellious against God.
There is no direct evidence that Nimrod was an actual historical person in any of the non-biblical historic records, registers, or king lists (including any of the Mesopotamian ones, which are considered older than the biblical record). Historians have failed to match Nimrod with any real historically attested figure, or to find any historical, linguistic or genetic link between the Sumer and Semitic people Mesopotamia and the distant and later emerging Kingdom of Kush in modern Sudan. In 2002 one scholar suggested that the biblical Nimrod was inspired by one of the exclusively Mesopotamian historical figures, Naram-Sin of Akkad, grandson of Sargon, and attempts have been made by other scholars to attribute the inspiration behind Nimrod to one or more Assyrian people, Akkadian Empire or Babylonia kings, or the Assyro-Babylonian god Ninurta.
In more recent times (during the Islamic era), several sites of ruins in the Middle East have been named after Nimrod.
Genesis 10:10 says that the "mainstays of his kingdom" (רֵאשִׁית מַמְלַכְתּוֹ rēšit̲ mamlak̲to) were Babylon, Uruk, Akkad and Calneh in Shinar (Mesopotamia)—understood variously to imply that he either founded these cities, ruled over them, or both. Owing to an ambiguity in the original Hebrew text, it is unclear whether it is he or Ashur who additionally built Nineveh, Resen, Rehoboth-Ir and Nimrud; both interpretations are reflected in various English versions. Walter Raleigh devoted several pages in his History of the World (1614) to reciting past scholarship regarding the question of whether it had been Nimrod or Ashur who built the cities in Assyria.
Since Akkad was destroyed and lost with the collapse of the Akkadian Empire in the period 2200–2154 BC (long chronology), the stories mentioning Nimrod seem to recall the late Early Bronze Age. The association with Erech (Babylonian Uruk), a city that lost its prime importance around 2000 BCE as a result of struggles between Isin, Larsa and Elam, also attests the early provenance of the stories of Nimrod. According to some modern-day theorists, their placement in the Bible suggests a Babylonian origin—possibly inserted during the Babylonian captivity.
Judaic interpreters as early as Philo and Yohanan ben Zakkai in the 1st century interpreted "a mighty hunter before the Lord" (גבר ציד לפני יהוה gibbor-ṣayiḏ lip̄nē Yahweh, lit. "in the face of Yahweh") as signifying " in opposition to the Lord"; a similar interpretation is found in Pseudo-Philo, as well as later in Symmachus. Some rabbinic commentators have also connected the name Nimrod with a Hebrew word meaning 'rebel'. Jeff A. Benner, "Nimrod" Ancient Hebrew Research Center
The Book of Jubilees mentions the name of "Nebrod" (the Greek form of Nimrod) only as being the father of Azurad, the wife of Eber and mother of Peleg (8:7). This account would thus make Nimrod an ancestor of Abraham, and hence of all Hebrews.
The Babylonian Talmud (Gittin 56b) attributes Titus's death to an insect that flew into his nose and picked at his brain for seven years in a repetition of another legend referring to the biblical King Nimrod.Rosner, Fred. Medicine in the Bible and Talmud. p.76. Pub. 1995, KTAV Publishing House, . Extract viewable at ([1])
An early Arabic work known as Kitab al-Magall or the Book of Rolls (part of Clementine literature) states that Nimrod built the towns of Hadāniūn, Ellasar, Seleucia, Ctesiphon, Rūhīn, Atrapatene, Telalān, and others, that he began his reign as king over earth when Reu was 163, and that he reigned for 69 years, building Nisibis, Raha (Edessa) and Harran when Peleg was 50. It further adds that Nimrod "saw in the sky a piece of black cloth and a crown". He called upon Sasan the weaver and commanded him to make him a crown like it, which he set jewels on and wore. He was allegedly the first king to wear a crown. "For this reason people who knew nothing about it, said that a crown came down to him from heaven." Later, the book describes how Nimrod established fire worship and idolatry, then received instruction in divination for three years from Bouniter, the fourth son of Noah.
In the Recognitions (R 4.29), one version of the Clementines, Nimrod is equated with the legendary Assyrian king Ninus, who first appears in the Greek people historian Ctesias as the founder of Nineveh. However, in another version, the Homilies (H 9:4–6), Nimrod is made to be the same as Zoroaster.
The Syriac language Cave of Treasures (c. 350) contains an account of Nimrod very similar to that in the Kitab al-Magall, except that Nisibis, Edessa and Harran are said to be built by Nimrod when Reu was 50, and that he began his reign as the first king when Reu was 130. In this version, the weaver is called Sisan, and the fourth son of Noah is called Yonton.
Jerome, writing c. 390, explains in Hebrew Questions on Genesis that after Nimrod reigned in Babel, "he also reigned in Arach Erech, that is, in Edissa; and in Achad Accad, which is now called Nisibis; and in Chalanne Calneh, which was later called Seleucia after King Seleucus when its name had been changed, and which is now in actual fact called Ctesiphon." However, this traditional identification of the cities built by Nimrod in Genesis is no longer accepted by modern scholars, who consider them to be located in Sumer, not Syria.
The Ge'ez Conflict of Adam and Eve with Satan (c. 5th century) also contains a version similar to that in the Cave of Treasures, but the crown maker is called Santal, and the name of Noah's fourth son who instructs Nimrod is Barvin.
However, Ephrem the Syrian (306–373) relates a contradictory view, that Nimrod was righteous and opposed the builders of the Tower. Similarly, Targum Pseudo-Jonathan (date uncertain) mentions a Jewish tradition that Nimrod left Shinar in southern Mesopotamia and fled to Assyria in northern Mesopotamia, because he refused to take part in building the Tower—for which God rewarded him with the four cities in Assyria, to substitute for the ones in Babel.
Pirke De-Rabbi Eliezer (c. 833) relates the Jewish traditions that Nimrod inherited the garments of Adam and Eve from his father Cush, and that these made him invincible. Nimrod's party then defeated the Japhethites to assume universal rulership. Later, Esau (grandson of Abraham), ambushed, beheaded, and robbed Nimrod. These stories later reappear in other sources including the 16th century Sefer haYashar, which adds that Nimrod had a son named Mardon who was even more wicked.See Louis Ginsberg Legends of the Jews Vol I, and the footnotes volume.
In the History of the Prophets and Kings by the 9th century Muslim historian al-Tabari, Nimrod has the tower built in Babil, God destroys it, and the language of mankind, formerly Syriac language, is then confused into 72 languages. Another Muslim historian of the 13th century, Abu al-Fida, relates the same story, adding that the patriarch Eber (an ancestor of Abraham) was allowed to keep the original tongue, Hebrew in this case, because he would not partake in the building. The 10th-century Muslim historian Masudi recounts a legend making the Nimrod who built the tower to be the son of Mash, the son of Aram, son of Shem, adding that he reigned 500 years over the Nabateans. Later, Masudi lists Nimrod as the first king of Babylon, and states that he dug great canals and reigned 60 years. Still elsewhere, he mentions another king Nimrod, son of Canaan, as the one who introduced astrology and attempted to kill Abraham.
In legend, the ancestor of the Armenian people, Hayk, defeated Nimrod (sometimes equated with Bel) in a battle near Lake Van.
In the Hungarian people legend of the Enchanted Stag (more commonly known as the Csodaszarvas Fehér or Silver Stag), King Nimród (Ménrót ), often described as "Nimród the Giant" or "the giant Nimród", descendant of Noah, is the first person referred to as forefather of the Hungarians. He, along with his entire nation, is also the giant responsible for the building of the Tower of Babel—construction of which was supposedly started by him 201 years after the biblical event of the Great Flood. After the catastrophic failure of that most ambitious endeavour and in the midst of the confusion of tongues, Nimród the giant moved to the land of Evilát , where his wife, Enéh gave birth to twin brothers Hunor and Magyar (aka Magor ). Father and sons were, all three of them, prodigious hunters, but Nimród especially is the archetypal, consummate, legendary hunter and archer. Hungarian legends held that twin sons of King Nimród, Hunor and Magor were the ancestors of the Huns and the Magyars (Hungarians) respectively, siring their children through the two daughters of King Dul of the Alans, whom they kidnapped after losing track of the silver stag whilst hunting.Simon of Kéza: The Deeds of the Hungarians (ch. 1.4–5), pp. 13–17.
/ref> In Pseudo-Philo (dated c. 70 CE), Nimrod is made leader of the Hamites, while Joktan as leader of the Semites, and Fenech as leader of the Japhethites, are also associated with the building of the Tower. Versions of this story are again picked up in later works such as Apocalypse of Pseudo-Methodius (7th century).
The hunter god or spirit Nyyrikki, figuring in the Finnish Kalevala as a helper of Lemminkäinen, is associated with Nimrod by some researchers and linguists. Kalevala. Das finnische Epos des Elias Lönnroth. Mit einem Kommentar von Hans Fromm, Stuttgart: Reclam 1985. (Commentary of Hans Fromm to Elias Lönnroth's Kalevala)
The Nimrod Fortress (Qal'at Namrud in Arabic) on the Golan Heights - actually built during the Crusades by Al-Aziz Uthman, the younger son of Saladin - was anachronistically attributed to Nimrod by later inhabitants of the area.
There is a very brief mention of Nimrod in the Book of Mormon: "(and the name of the valley was Nimrod, being called after the mighty hunter)".
In some versions, such as Flavius Josephus, Nimrod is a man who sets his will against that of God. In others, he proclaims himself a god and is worshipped as such by his subjects, sometimes with his consort Semiramis worshipped as a goddess at his side.
A portent in the stars tells Nimrod and his astrologers of the impending birth of Abraham, who would put an end to idolatry. Nimrod therefore orders the killing of all newborn babies. However, Abraham's mother escapes into the fields and gives birth secretly. At a young age, Abraham recognizes God and starts worshipping him. He confronts Nimrod and tells him face-to-face to cease his idolatry, whereupon Nimrod orders him burned at the stake. In some versions, Nimrod has his subjects gather wood for four whole years, so as to burn Abraham in the biggest bonfire the world had ever seen. Yet when the fire is lit, Abraham walks out unscathed.
In some versions, Nimrod then challenges Abraham to battle. When Nimrod appears at the head of enormous armies, Abraham produces an army of which destroys Nimrod's army. Some accounts have a gnat or mosquito enter Nimrod's brain and drive him out of his mind (a divine retribution which Jewish tradition also assigned to the Roman Emperor Titus, destroyer of the Temple in Jerusalem).
In some versions, Nimrod repents and accepts God, offering numerous sacrifices that God rejects (as with Cain). Other versions have Nimrod give to Abraham, as a conciliatory gift, the giant slave Eliezer, whom some accounts describe as Nimrod's own son (the Bible also mentions Eliezer as Abraham's majordomo, though not making any connection between him and Nimrod; Genesis 15:2).
Still other versions have Nimrod persisting in his rebellion against God, or resuming it. Indeed, Abraham's crucial act of leaving Mesopotamia and settling in Canaan is sometimes interpreted as an escape from Nimrod's revenge. Accounts considered canonical place the building of the Tower many generations before Abraham's birth (as in the Bible, also Jubilees); however in others, it is a later rebellion after Nimrod failed in his confrontation with Abraham. In still other versions, Nimrod does not give up after the Tower fails, but goes on to try storming Heaven in person, in a chariot driven by birds.
The story attributes to Abraham elements from the story of Moses' birth (the cruel king killing innocent babies, with the midwives ordered to kill them) and from the careers of Shadrach, Meshach, and Abednego who emerged unscathed from the fire. Nimrod is thus given attributes of two archetypal cruel and persecuting kings – Nebuchadnezzar and Pharaoh. Some Jewish traditions also identified him with Cyrus, whose birth according to Herodotus was accompanied by portents, which made his grandfather try to kill him.
A confrontation is also found in the Quran, between a king, not mentioned by name, and Ibrahim (Arabic for "Abraham"). Some Muslim commentators assign Nimrod as the king. In the quranic narrative Ibrahim has a discussion with the king, the former argues that God is the one who gives life and causes death, whereas the unnamed king replies that he gives life and causes death. Ibrahim refutes him by stating that God brings the Sun up from the East, and so he asks the king to bring it from the West. The king is then perplexed and angered. The commentaries on this surah offer a wide variety of embellishments of this narrative, one of which by Ibn Kathir, a 14th-century scholar, adding that Nimrod showed his rule over life and death by killing a prisoner and freeing another.
Whether or not conceived as having ultimately repented, Nimrod remained in Jewish and Islamic tradition an emblematic evil person, an archetype of an idolater and a tyrannical king. In rabbinical writings up to the present, he is almost invariably referred to as "Nimrod the Evil" ().
Nimrod is mentioned by name in several places in the Baháʼí scriptures, including the Kitáb-i-Íqán, the primary theological work of the Baháʼí Faith. There it is said that Nimrod "dreamed a dream" which his soothsayers interpreted as signifying the birth of a new star in heaven. A herald is then said to have appeared in the land announcing "the coming of Abraham". "The Kitáb-i-Íqán" Baháʼí Reference Library. pp 41–80. Retrieved 10 September 2014. Nimrod is also mentioned in one of the earliest writings of the Báb (the herald of the Baháʼí Faith). Citing examples of God's power, he asks: "Has He not, in past days, caused Abraham, in spite of His seeming helplessness, to triumph over the forces of Nimrod?"
The story of Abraham's confrontation with Nimrod did not remain within the confines of learned writings and religious treatises, but also conspicuously influenced popular culture. A notable example is " Quando el Rey Nimrod" ("When King Nimrod"), one of the most well-known folksongs in Ladino language (the Judeo-Spanish language), apparently written during the reign of King Alfonso X of Castile. Beginning with the words: "When King Nimrod went out to the fields/ Looked at the heavens and at the stars/He saw a holy light in the Jewish quarter/A sign that Abraham, our father, was about to be born", the song gives a poetic account of the persecutions perpetrated by the cruel Nimrod and the miraculous birth and deeds of the savior Abraham.
Although Nimrod's name is not specifically stated in the Quran, Islamic scholars hold that the "king" mentioned was him. Other traditional stories also exist around Nimrod, which have resulted in him being referenced as a tyrant in Muslim cultures.
According to Mujahid ibn Jabr, "Four people gained control over the Earth, east and west, two believers and two disbelievers. The two believers were Solomon (Sulayman in Islamic texts) and Dhul-Qarnayn, and the two disbelievers were Nebuchadnezzar II and Nimrod. No one but they gained power over it."Ibn Kathir, Qasas Ul Ambiya (Stories of the Prophets), Muassisa Al-nur Lil nashr wal I'laan, 1978, p. 183, Archive.org
| נטלו ומסרו לנמרוד. אמר לו: עבוד לאש. אמר לו אברהם: ואעבוד למים, שמכבים את האש? אמר לו נמרוד: עבוד למים! אמר לו: אם כך, אעבוד לענן, שנושא את המים? אמר לו: עבוד לענן! אמר לו: אם כך, אעבוד לרוח, שמפזרת עננים? אמר לו: עבוד לרוח! אמר לו: ונעבוד לבן אדם, שסובל הרוחות? אמר לו: מילים אתה מכביר, אני איני משתחוה אלא לאוּר - הרי אני משליכך בתוכו, ויבא אלוה שאתה משתחוה לו ויצילך הימנו! היה שם הרן עומד. אמר: מה נפשך, אם ינצח אברהם - אומַר 'משל אברהם אני', ואם ינצח נמרוד - אומַר 'משל נמרוד אני'. כיון שירד אברהם לכבשן האש וניצול, אמרו לו: משל מי אתה? אמר להם: משל אברהם אני! נטלוהו והשליכוהו לאור, ונחמרו בני מעיו ויצא ומת על פני תרח אביו. וכך נאמר: וימת הרן על פני תרח אביו. (בראשית רבה ל"ח, יג) | (...) He Abraham was given over to Nimrod. Nimrod told him: Worship the Fire! Abraham said to him: Shall I then worship the water, which puts off the fire! Nimrod told him: Worship the water! Abraham said to him: If so, shall I worship the cloud, which carries the water? Nimrod told him: Worship the cloud! Abraham said to him: If so, shall I worship the wind, which scatters the clouds? Nimrod said to him: Worship the wind! Abraham said to him: And shall we worship the human, who withstands the wind? Said Nimrod to him: You pile words upon words, I bow to none but the fire—in it shall I throw you, and let the God to whom you bow come and save you from it! Haran Abraham's was standing there. He said to: what shall I do? If Abraham wins, I shall say: "I am of Abraham's followers", if Nimrod wins I shall say "I am of Nimrod's followers". When Abraham went into the furnace and survived, Haran was asked: "Whose follower are you?" and he answered: "I am Abraham's!". Then they took him and threw him into the furnace, and his belly opened and he died and predeceased Terach, his father. The— |
Since the city of Akkad was destroyed and lost with the destruction of its Empire in the period 2200–2154 BC (long chronology), the much later biblical stories mentioning Nimrod seem to be inspired by the late Early Bronze Age. The association with Erech (Sumero-Akkadian Uruk), a city that lost its prime importance around 2000 BC as a result of struggles between Isin, Ur, Larsa and Elam, may have influenced the later stories of Nimrod. Several Mesopotamian ruins were given Nimrod's name by invading 8th-century AD Muslim Arabs, including the ruins of the Assyrian people city of Kalhu (the biblical Calah), which contrary to biblical claims that it was built by Nimrod, was in reality built by a king of the Middle Assyrian Empire, Shalmaneser I (1274–1244 BC)
A number of attempts to connect him with historical figures have been made without any success.
The Christian Bishop Eusebius of Caesarea as early as the early 4th century, noting that the historian Berossus in the 3rd century BC had stated that the first king after the flood was Euechoios of Chaldea (in reality Chaldea was a small state in southeast Mesopotamia historically not founded until the late 9th century BC), identified him with Nimrod. George Syncellus (c. 800) also had access to Berossus, and he identified Euechoios with the biblical Nimrod. However, like Nimrod, no king named Euechoios appears anywhere in Mesopotamian record.
More recently, Sumerologists have suggested additionally connecting both this Euechoios, and the king of Babylon and grandfather of Gilgamesh who appears in the oldest copies of Aelian (c. 200 AD) as Euechoros, with the name of the founder of Uruk known from cuneiform sources as Enmerkar.
In 1920, J. D. Prince also suggested a possible link between the Lord (Ni) of Marad and Nimrod. He mentioned how Dr. Kraeling was now inclined to connect Nimrod historically with Lugal-Banda, a mythological Sumerian king mentioned in Poebel, Historical Texts, 1914, whose seat was at the city Marad.
According to Ronald Hendel the name Nimrod is probably a much later polemical distortion of the Semitic Assyria god Ninurta, a prominent god in Mesopotamian religion who had cult centers in a number of cities such as Kalhu, and also in Babylon, and was a patron god of a number of kings, and that 'Cush' is a mistranslation of Kish, a Mesopotamian city, rather than the state that arose in modern day Sudan some time later. (1993). 9780195340952, Oxford University Press. ISBN 9780195340952 Nimrod's imperial ventures described in Genesis may be based on the conquests of the Assyrian king Tukulti-Ninurta I.Dalley et al., 1998, p. 67.
Julian Jaynes also indicates Tukulti-Ninurta I (a powerful king of the Middle Assyrian Empire) as the inspiration for Nimrod.
Alexander Hislop, in his tract The Two Babylons (1853), identified Nimrod with Ninus (also a mythical figure unattested anywhere in Mesopotamian king lists), who according to Greek mythology was a king and husband of Queen Semiramis, with a whole host of deities throughout the Mediterranean world, and with the Persians Zoroaster. The identification with Ninus follows that of the Clementine Recognitions; the one with Zoroaster, that of the Clementine Homilies, both works part of Clementine literature. Hislop attributed to Semiramis and Nimrod the invention of polytheism and, with it, mother goddess, and that their incestuous male offering was Tammuz. He also claimed that the Catholic Church was a millennia-old secret conspiracy, founded by Semiramis and Nimrod to propagate the pagan religion of ancient Babylon. Grabbe and others have rejected the book's arguments as based on a flawed understanding of the texts,Lester L. Grabbe (1997). 9780567043207, Continuum International Publishing Group. . ISBN 9780567043207 but variations of them are accepted among some groups of Evangelicalism Protestants.
There was a historical Assyrian queen Shammuramat in the 9th century BC, in reality the wife of Shamshi-Adad V, a king of the Neo-Assyrian Empire, whom Assyriologists have identified as the inspiration behind the much later Greco-Persian legends of Semiramis.
In David Rohl's theory, Enmerkar, the founder of Uruk, was the original inspiration for Nimrod, because the story of Enmerkar and the Lord of Aratta bears a few similarities to the legend of Nimrod and the Tower of Babel, and because the -KAR in Enmerkar means "hunter". Additionally, Enmerkar is said to have had built in both Uruk and Eridu, which Rohl postulates was the site of the original Babel.
Others have attempted to conflate Nimrod with Amraphel, a supposed king in Mesopotamia, but yet again, one who is himself historically unattested in Mesopotamian records.
George Rawlinson believed Nimrod was Belus, based on the fact Babylonian and Assyrian inscriptions bear the names Bel-. The word Nibru in the East Semitic Akkadian language of Akkad, Assyria and Babylonia comes from a root meaning to 'pursue' or to make 'one flee', and as Rawlinson pointed out not only does this closely resemble Nimrod's name but it also perfectly fits the description of Nimrod in Genesis 10:9 as a great hunter. The Belus-Nimrod equation or link is also found in many old works such as Moses of Chorene and the Book of the Bee.Mos. Choren. 1. 6; 9; Book of the Bee, 22 Nibru, in the Sumerian language, was the original name of the city of Nippur.
Joseph Poplicha wrote in 1929 about the identification of Nimrod in the first dynasty or Uruk.
More recently, Yigal Levin (2002) suggests that the fictional Nimrod was a recollection of Sargon of Akkad and also of his grandson Naram-Sin, with the name "Nimrod" derived from the latter. He argues that:
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