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Introduction to Nimrod: The Rebel King

Nimrod, the son of Cush, is a figure surrounded by controversy, especially regarding the origins of his name and his actions as described in the Bible. Scholars believe his name, Nimrod, comes from the Hebrew verb ma·radhʹ, meaning “rebel.” This interpretation is supported by the Babylonian Talmud, which explains that he was called Nimrod because he incited the world to rebel against God’s sovereignty.

Nimrod is credited with founding the first empire after the Flood, marking him as a significant historical figure. Described as a mighty hunter, the term “before” Jehovah, as used in Genesis 10:9, implies opposition rather than mere presence, suggesting his actions were defiant towards God. This interpretation is bolstered by ancient texts such as the Jewish Targums and the writings of the historian Josephus, which portray Nimrod as hunting in defiance of Jehovah.

The cities of Babel, Erech, Accad, and Calneh in the land of Shinar were part of his kingdom, hinting that he likely oversaw the construction of Babel and its tower. This act of building a tower, as recounted by Josephus, was a form of defiance against God, where Nimrod claimed he would create a structure to reach the heavens and prevent any future divine flood. This ambition illustrates his attempt to make people dependent on his power rather than God’s, challenging divine authority with human achievements.

Further expanding his territories, Nimrod extended his domain into Assyria, where he built cities such as Nineveh and Calah. This expansion into Shemite territories (from which Assyria derives its name) by Nimrod, a descendant of Ham, signifies an aggressive invasion rather than peaceful settlement. This action is seen as the beginning of his journey from being not just a hunter of animals but a conqueror of lands and peoples.

His legacy is one of heroism intertwined with rebellion, as both hunting and heroism were closely linked in ancient cultures. His acts of conquest and city-building were seen as direct challenges to Jehovah, uniting scattered patriarchal communities under his rule by force. Nimrod’s story, as told through ancient scriptures and interpretations, paints a picture of a man who was the first to establish a kingdom post-Flood, doing so in open defiance of divine will, setting a precedent for the mixture of heroism and hubris in early postdiluvian civilizations.

Nimrod: The First Ruler and Rebel

George Bernard Shaw, the famed Irish playwright, once remarked, “There is only one religion, though there are a hundred versions of it.” This statement captures a paradox that has puzzled many: if there was originally only one religion, why are there now countless variations? To understand this divergence, we must explore the story of Nimrod, a significant figure from the post-Flood era.

Nimrod, a great-grandson of Noah, is a pivotal character in biblical history. Genesis 10:8-11 describes him as the first to become a powerful figure on Earth, specifically stating, “He made the start in becoming a mighty one in the earth. He displayed himself a mighty hunter in opposition to Jehovah… The beginning of his kingdom came to be Babel and Erech and Accad and Calneh, in the land of Shinar. Out of that land he went forth into Assyria and set himself to building Nineveh and Rehoboth-Ir and Calah.” These passages indicate that Nimrod did not just assume authority; he actively opposed Jehovah’s will.

The term “mighty one” in this context suggests more than just physical strength or prowess. It implies a form of leadership that had not been seen before, marking Nimrod as the first notable ruler after the Flood. This is supported by various translations and commentaries, such as the German Bible commentary by Dr. August Knobel, which refers to Nimrod as “the first post-Flood ruler,” and The Bible in Living English, which calls him “the first to become a potentate on earth.”

Genesis 10:8-12 Updated American Standard Version (UASV)
8 Cush fathered Nimrod; he was the first on earth to be a mighty man. 9 He was a mighty hunter before Jehovah. Therefore it is said, “Like Nimrod a mighty hunter before Jehovah.” 10 The beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar. 11 From that land he went forth into Assyria, and built Nineveh and Rehoboth-Ir and Calah, 12 and Resen between Nineveh and Calah; that is the great city.

Nimrod’s establishment of cities like Babel, Erech, Accad, and Calneh in the land of Shinar, and his expansion into Assyria, where he built cities such as Nineveh and Calah, indicates a deliberate strategy to consolidate power and expand his influence. This expansion likely involved military conquest, which aligns with his description as a “mighty hunter.” The phrase “mighty hunter” can be interpreted not only in the literal sense of hunting animals but also metaphorically as a hunter of men, using force to subject people under his rule.

This narrative of Nimrod setting up a kingdom in defiance of Jehovah’s design for humanity provides a foundational example of human governance diverging from divine intention. Jehovah had never planned for humans to rule over each other; this was a human invention that started with Nimrod and led to the proliferation of various forms of governance and, consequently, different religious practices and beliefs. This shift from a singular divine instruction to myriad human interpretations underlines the complexity and diversity of religious expression seen throughout history.

The Historical Enigma of Nimrod and His Tower

Was Nimrod a real historical figure, and did the Tower of Babel truly exist? These questions continue to intrigue scholars and historians. According to Collier’s Encyclopedia, efforts to link Nimrod with various ancient kings, heroes, or deities such as Merodach (Marduk), the Assyrian-Babylonian god; Gilgamesh, a Babylonian hero famed as a hunter; and Orion, a hunter from Classical mythology, have been largely unsuccessful. A German reference work also concedes that aside from biblical accounts, “we know nothing more about him.”

Despite this, there are compelling pieces of evidence suggesting Nimrod’s historical presence. Arabic traditions mention him, and his name appears in the names of places across the Near East as Nimrud or Nimroud. Sumerian-Akkadian didactic poems celebrate his heroic deeds, and the Jewish historian Josephus explicitly mentions him by name.

Nimrod’s political system, which was aimed at supplanting God’s rulership over mankind, quickly took on religious overtones. This is exemplified by the construction of the Tower of Babel, where people sought to “make a celebrated name for [themselves]” rather than glorifying God, as stated in Genesis 11:4.

While archaeologists have not been able to definitively identify any ruins as the actual Tower of Babel, they have discovered over two dozen structures in Mesopotamia that resemble the biblical description. These towers were typical of temple architecture in the region, known as ziggurats—pyramid-shaped structures with a shrine at the top. The book “Paths of Faith” notes that these ziggurats were central to Babylonian temples and were possibly the precursors to various religious edifices worldwide, from the pyramids of Egypt to the pagodas of the Buddhist world.

Understanding Divine Intervention—An Exegetical Analysis of Genesis 11:4 in Hebrew Grammar and Translation

German archaeologist Walter Andrae, who conducted extensive excavations in the area in the early 20th century, described the shrine at the top of a ziggurat as believed to be “the gate through which the God of heaven descends the ziggurat staircase to reach his earthly dwelling place.” This belief likely contributed to Babel’s residents claiming that their city’s name meant “Gate of God,” derived from ‘Bab’ (gate) and ‘ilu’ (God).

Thus, while direct evidence for Nimrod and his Tower remains elusive, the cultural and architectural legacies of the period, along with historical references, provide strong indirect support for the biblical narrative. The convergence of myth, tradition, and archaeology continues to sustain interest in these ancient stories, underscoring their enduring impact on human history and culture.

Echoes of Babel in Modern Religions

Petra Eisele, an author, notes the complexity and abundance of deities in Sumerian-Assyrian-Babylonian culture, with some lists of gods reaching up to 2,500 names. Over time, the Babylonian theologians structured these deities into organized hierarchies, such as triads. Notable among these were triads of Anu, Enlil, and Ea, and another of the astral gods Sin, Shamash, and Ishtar, who is also known as Astarte—the mother-goddess and consort of Tammuz.

Marduk, a significant god of Babylon who was also referred to as Enlil or Bel, symbolized warfare. This connection between religion and war reflects historical trends, as suggested by the book “Paths of Faith,” which discusses how war increasingly occupied the Babylonian people. A mighty hunter like Nimrod, notorious for his opposition to “the God of love and of peace” mentioned in 2 Corinthians 13:11, would naturally gravitate towards a war deity.

The gods of Babylon and Assyria were portrayed with human-like qualities, exhibiting needs and emotions akin to those of mortals. This anthropomorphic view led to the development of certain religious practices, such as temple prostitution, which are hard to align with a divine origin.

Additionally, Babylonian religion incorporated elements of witchcraft, exorcism, and astrology. Petra Eisele even suggests that modern Western fascination with witches may trace back to Chaldean influences. Furthermore, the Babylonians advanced significantly in astronomy, partly motivated by their attempts to divine the future from the stars.

Mesopotamian beliefs also included concepts of the soul’s immortality, as evidenced by their burial practices, which involved placing objects with the deceased for use in the afterlife.

Turning to contemporary major religions, one might find doctrines that echo those ancient Babylonian beliefs, such as the immortality of the soul, the concept of a divine trinity, toleration of immorality among followers, political entanglements, and a readiness to die for a warlike deity rather than a God of peace. These characteristics suggest that modern religions may still carry traces of ancient Babylonian practices, often referred to as “Babylon” in biblical texts to symbolize false religion. See Revelation 14:8; 16:19; 17:5; 18:2, 10, 21. (Robert L. Thomas Revelation 8-22: An Exegetical Commentary and John F. Walvoord, Roy B. Zuck The Bible Knowledge Commentary).

However, not all descendants of Noah succumbed to these religious confusions. Abraham, a descendant of Shem born ten generations after Noah, upheld true worship practices. In 1921 B.C.E., God made a covenant with Abraham as recorded in Genesis 22:15-18, promising that through adherence to the one true religion, all families of the earth would be blessed. This marked a defining moment, setting the stage for an intensified conflict between the singular true religion and the myriad forms of false religion that had proliferated since Nimrod’s era. A significant clash between these religious paradigms was imminent, highlighting the deep-rooted legacy of Nimrod’s Babylon and its lasting impact on religious diversity and conflict.

Global Legends Echoing the Biblical Narrative

Legends from various cultures around the world mirror the biblical story of Babel, where humanity, initially unified by a single language, became divided. In northern Burma, there is a belief that originally, everyone lived in a single large village and spoke the same language. The community attempted to build a tower reaching to the moon, which required workers to operate at different levels, gradually leading to distinct manners, customs, and languages due to their separation.

Similarly, the Yenisei-Ostyaks of northern Siberia have a legend about surviving a great flood by floating on logs and rafters. A strong north wind then scattered the survivors, resulting in the emergence of various languages and the formation of distinct peoples. These narratives are collected in the compilation “The Mythology of All Races.”

Further afield, the early Aztecs recounted that after a flood, a giant constructed an artificial hill that reached into the clouds. This act angered the gods, who responded by sending fire or a stone from heaven. The Maya have a tale of Votan, considered the first human, who assisted in constructing a massive house that reached the heavens. This structure was purportedly where God assigned each tribe its unique language. In California, the Maidu Indians hold that during a funeral ceremony, attendees suddenly began speaking in different languages, as documented in “Der Turmbau von Babel” (The Building of the Tower of Babel).

These legends support the perspective of Dr. Ernst Böklen, who argues that the account in Genesis 11 and similar stories from various cultures likely stem from actual historical events remembered over generations. The consistency of these legends across diverse cultures suggests a common experience that influenced a wide array of ethnic and cultural narratives, underscoring their potential basis in real historical occurrences.

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is the CEO and President of Christian Publishing House. He has authored more than 220 books and is the Chief Translator of the Updated American Standard Version (UASV).