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Email: <lelgee@voicenet.com>Copyright © L. L. Griffith, 1988, 1996. ISBN 0-929554-06-X. This document may be reproduced in whole or in part provided that this copyright notice is reproduced on each copy made.
Nebuchadnezzar was an idolater all the days of his life. The history of his patrimony is rooted in the days of antiquity. From the days of Ham and his sons - Cush, Mizraim, Put and Canaan - the practice of their nations was to worship idols and things made by the power of the hand. Shortly after the Flood, 2348 B.C., these rebels against God's rule were firmly established in the land of Aden where once was located the garden of the LORD.
For Canaan (brother to Cush) the coast lands south of the Euphrates were named. Because Canaan did not discipline his sons in the LORD, and because Ham had exposed his grandfather Noah to shame before his brothers, Noah cursed Canaan's posterity: "Cursed be Canaan, a servant of servants shall he be unto his brethren," (i.e., Shem and Japheth), per Genesis 9:25-27.
The cities of Canaan's eleven sons included, from their beginnings in the land of Canaan - (the city of) Sidon, the eldest brother, and Heth; (the city of the) Jebusites, (the city of the) Amorites, (the city of the) Girgashites, (the city of the) Hivites, (the city of the) Arkaites, (the city of the) Sinites, (the city of the) Arvadites, (the city of the) Zemarites, and (the city of the) Hamathites.
It was Heth, the great grandson of Noah, who [it is said] founded the Hittite peoples. His lands apparently extended from the city of Sidon northward and westward of the Euphrates.
The borders of the Canaanite families expanded - from Sidon to Gaza (the southernmost Canaanite city before Egypt's border city at the wadi, El Arish); from Gaza to Gerar, (including Sodom, Gomorrah, and Admah) to Lasha. Most of these cities can be identified with their modern names. These cities are not mythical places of mythical people. The Holy Scriptures affirm the existence of Canaan's posterity in these lands once divided to "the sons of Ham." This information is recorded in Genesis 10.
After the eleven sons of Canaan established their cities in the coastlands east of the Mediterranean Sea, the families of their sons in turn "spread abroad" from their first cities and homelands. Thereafter these homelands were repeatedly contested for by the growing ruling powers to the north and to the south of the lands, and later became known as the Syro-Phoenician lands.
The Canaanites, a people cursed before God by the patriarch Noah, have been designated to become servants to the posterity of Shem and Japheth. The coast lands of Canaan have been promised by God to the "seed" of Abraham, His "friend.
Cush, Mizraim, and Put are countries identified as Ethiopia, Egypt and Libya respectively. Cush (identified as the Ethiopian) fathered Nimrod. Nimrod developed a more belligerent personality than his Canaanite brethren. "He was a mighty hunter before the LORD," wherefore it is said, "Even as Nimrod the mighty hunter before the LORD," per Genesis 10:8-9. Nimrod was a man of war, and the chiefest of warriors after the Flood. Nimrod's kingdom was begun at (the city of) Babel (i.e., Babylon) in Erech (Iraq); in Accad and in the land of Shinar, at Calneh. (Shinar is later known as Sumer.) Shinar is the land directly south of the mountain of Ararat where Noah's ark grounded. Nimrod's lands thus bordered the lands of Heth to the east and south of the Euphrates head waters.
The Bible record states that Nimrod, being made strong, went forth from the land of Shinar "and builded Nineveh, the city Rehoboth, and Calah, and Resen, which is located between Rehoboth and Calah." Resen was his "great city," i.e., the chief royal residence of his kingdom. On the Tigris River Nineveh much later became the capital city of the Persian Empire.
It was the "mighty hunting" activities of Nimrod which contributed to the later conflict between Nebuchadnezzar and Ramses II of Egypt. See Micah 5:5. The conflict between the children of Heth and Nimrod's sons during their times seem to have involved all "the families" of the earth in their quarrels over land rights. There is no doubt but that the confusion of tongues at Babel also contributed to the 'family' conflicts.
The sons of Cush also "spread abroad" as the years passed; and as each of the sons' family's grew, the families migrated southward from the place of Cush's first dwelling. They founded, on the Arabian peninsula, Seba, Havilah, Sabtah, Raamah, and Sabtecha. Raamah's sons went more southward still, to Sheba and Dedan.
Why Cush is identified as Ethiopia is somewhat of a mystery, except that the confirmed believers in the accepted Egyptian chronology of the scholarly world believe that all life on earth began in and with Egypt. It seems likely that the later sons of Cush followed the two rivers to the sea, and then "spread abroad" eastward, like Cain before the Flood, toward Nod; crossing rivers and waters, and thence around the peninsula westward to Africa, where they "hunted," and builded fortress cities as they went "abroad."
How and why Cush's (Ethiopia) lands were coveted by Mizraim (Egypt) is another fascinating facet of ancient Bible history - for another time.
Mizraim (the Egyptian son of Ham) founded the Ludim, the Anamim, the Lehabim, the Naphtuhim, the Pathrusim, and the Casluhim, sea-faring peoples. Out of the Casluhim roots, the Philistines and the Caphtorim are descendant. This Casluhim branch of the family appears to be the next link with the sons of Heth, for the lands claimed by the Casluhim later become identified with the Syro-Phoenician nations.
The sons of Ham founded the far western island territories; the inland cities of the Arabian Peninsula, on its eastern coasts; and the inner river land borders of the surrounding seas. The sons of Ham continually provoked one another in quarrels over portions of this land, and the right of ownership to its parts in the centuries following the Flood.
Canaan, however, was disenfranchised under Noah's curse. His sons were made subservient to Shem and to Japheth's posterity. His portion of the land has been conditionally promised to the "seed" of Abraham, and to the sons of Jacob (Israel), as stipulated by God who will yet make of them "a great nation."
The genealogical tree of Ham establishes a part of the ancient historical background of the land of Canaan where the LORD has purposed to "set up a kingdom which shall never be destroyed" but which "shall stand forever" per Daniel 2:44. Land rights and titles, without viable documentation to sustain such claims, always bring controversy and wars. But there is a living God in the heavens who maintains the right and the title to the land promised to the sons of Israel, who are "the blessed" chosen from among Abraham's seed.
The Hebrew people are descendant from the eldest son of Noah, Shem. With their father Noah, the sons Ham, Japheth and Shem, and their wives, had gone through the experience of the Flood. As their families increased and spread from the mountains of Ararat (which is Armenia), the families of Japheth and Shem "went abroad" from the presence of the "mighty hunter" before the LORD.
It is obvious from the records of the nations in Genesis 10 that there was a lot intermingling of the peoples through travel, trade and probably from internecine quarrels, and captivities. While bloodlines and border lines were crossed, the land borders were the more closely guarded from intrusions by unwelcome family members.
Genesis 11 harks back to the days when the first confederation of the nations required (from the danger of the first "mighty hunter," Nimrod) safe travel - for whatever reasons - back from the eastern regions to the cities of the plain of the land of Shinar (Sumer).
Shem's sons were Elam, Asshur, Lud, Aram, and Arpachshad. These are said to be the present countries of Iran, Assyria, Lydia, Armenia and Pakistan. From Arpachshad's son Shelah, Eber was born. Eber was the father of twin sons, Peleg and Joktan - in Peleg's lifetime the earth was divided by the confusion of languages at Babel, almost exactly 100 years after the Flood. The children of Joktan first lived near Mesha, and extended "from Mesha, as you go unto Sephar, a mountain of the east." Perhaps Mesha was in the land of Mash, Aram's son.
The sons (and the southeastern cities) of Joktan were Almodad, Sheleph, Hazarmaveth, Jerah, Hadoram, Uzal, Diklah, Obal, Abimael, Sheba, Ophir (at the southern end of the Red Sea), Havilah, and Jobab.
By 100 years the people of the earth had become unified, having one language. Their imaginations were unre- strained. They were in agreement to go up into the heavens with a "tower." The tower of Babel was proposed as a construction whose top would reach "unto heaven." The building of the tower was declared as "Lest we be scattered abroad upon the face of the whole earth." It was meant to be the world's rally point in Nimrod's chief city. For this intention and activity the LORD "visited" the people and judged their work at Babel.
The LORD intervened in men's affairs, dividing the land into different languages and scattering the evil-doers abroad, despite their intention to be united against heaven.
The intention of those contemporary peoples seem to be quite similar to the ones gathered together to the later king of Babylon, Nebuchadnezzar.
Nebuchadnezzar's image of gold, and the purpose for its erection:
The gathering of all the nations of his dominion to the very same site for his image's worship shares a striking similarity to the Bible's record concerning Babel's destruction and dispersion of the people to all parts of the world.
In Chapter Two of Daniel's prophecy, Nebuchadnezzar saw a vision of a great frightening image of a matter "gone from him." By a revelation from the God of the heaven Daniel was able to educate the king to understand what would come to pass in the concluding days of time.
Nebuchadnezzar was an ardent idolater all the days of his life. His own dominion was shown by heaven to be only a "head of gold." His megalomania craved adulation.
So he proceeds to build the golden image representing his headship; an obelisk. Its height is described as 60 cubits high, and 6 cubits in width. Relating to the measure of the cubit as 24 inches, the structure would be about twelve feet wide on each of its four sides, and about 120 feet in height. An imposing spire, the structure was placed in the valley plain of Dura, in the province of Babylon. The reason for the erection of the structure is not plainly stated in the Holy Scriptures, but a hint of its purpose may be found from the list of names of the men invited to attend the dedication of the image.
The officers and representative men invited, include:
This list includes all other men in a lower position of authority in all the provinces of Babylon.
The list of attenders shows the officials of all the branches of his dominion's government; the chief rulers, the military, the financiers, the law enforcement in all levels of the administration. The guests are called to a meeting to unveil the policy of the "head of gold."
The king expected his guests to be in agreement with him. The dedication is, therefore, an official act of great importance to the king, Nebuchadnezzar.
The loyalty of all the rulers under his dominion is demanded on the pain of death for refusal to obey his command. The demand is not without any present compelling force; a burning fiery furnace stands ready in the sight of the guests, in order to consume any man who literally stands up, against the decree of the king.
The Scripture record does not state, but it may well be presumed that the dedication of the golden image is, at the same time, to be combined with the worship of the king's gods, (per Daniel 3:14). The beginning of the music program was the moment to initiate the universal adulation and worship.
Daniel, whose position was the "ruler over all the province of Babylon and chief of the prefects over all the wise men of Babylon," and who "sat in the gate of the king," (per Daniel 2:48-49) appears not to have been present for the great occasion. However, his companions Hananiah, Mishael and Azariah were in attendance, being Daniel's appointees "over the affairs of the province of Babylon."
The Chaldeans were on the watch to see if the king's decree was obeyed by Daniel's companions. The English translation of the text says that the Chaldeans "accused the Jews." But the original text [literally] says that they "chewed the Jews to bits." The wording of the text shows that the Chaldeans calumniated the men; they also brought other defamatory charges with the intention of causing their death and securing position for themselves. The motive for this act was probably resentment caused by their earlier removal from the positions which the king had then filled with Daniel's appointees.
At any rate, whether the accusation was wholly true or not, the men, Hananiah, Mishael and Azariah, deigned to reply to the accusations, and also affirmed to the king that they would not serve the king's gods nor would they worship the image which he had set up. This apology did not please the king's manic ego.
Instead it produced a fit of extreme wrath on the king's part. In his humiliation he chose the "mighty men of valor who were in his army" to bind and to cast the miscreants into the furnace to which he ordered "seven times" the amount of the regular fuel to be added for their immediate consumption. These men would not escape the king's wrath, nor the wrath of his gods -- so he thought.
As a result of this rash deed, Nebuchadnezzar lost some of the most choice men of his army. And, all the satraps, prefects, governors and all the king's officials who were gathered around the furnace to witness the executions, marvelled that the fire had no effect at all upon the three men, Hananiah, Mishael and Azariah, whom had been thrown into the furnace. And they all were witnesses to the defeat of Nebuchadnezzar's gods by the Hebrew's One God.
Nebuchadnezzar was therefore compelled to publicly acknowledge a previously unknown Superior Power of the heavens Who truly worked on earth on behalf of men. He prepared a decree about all the "signs and wonders" which were worked on behalf of the three children of Israel.
It is worth noting that the Chaldean priests are not specifically mentioned in this decree, nor is mention made concerning their accusatory acts. The decree was specifically directed against any individual's blasphemy against the God of Hananiah, Mishael and Azariah. This is consistent with Nebuchadnezzar's pantheistic worship. The decree was to be enforced as law throughout every place of the peoples, the nations and the languages of Nebuchadnezzar's dominion.
In the day of the image's erection, Nebuchadnezzar learned other lessons from the God of the heavens.
Nebuchadnezzar was impressed that the men had given over their bodies to certain death rather than to apostatize from their faith. He had no choice but to release them and to confirm their appointments in the province of Babylon.
The gist of the king's decree against any blasphemy of the true God of the heavens is found in Daniel 3:29.
It is unlikely that Nebuchadnezzar, the Babylonian king, was not familiar with the Jewish Law, and the teachings of the Jewish nation's faith in their God, since he was a worshipper of all the gods; and had been deeply instilled in all the 'mysteries' of the Chaldean priesthood from his days of infancy.
He had been forced to recognize that there was a God, who reveals concealed things; yet he did not cease his idolatry.
He had been forced to see that the Hebrews' God did send and did deliver from death His three servants who trusted in Him. He was forced to recognize that the Hebrews' God was able to change the king's words. Nebuchadnezzar prepared a decree to acknowledge these things to the world, but he personally did not change his mind nor his pious habits. (For, God does not force a man to do what he is unwilling to do for himself).
God used Nebuchadnezzar to reveal hidden things to Daniel, and to show through the king's 'story,' things that are to come to pass "in the latter days."
Here is a lesson that the wise reader must learn for himself from Daniel, if he is a student willing to learn and to be instructed in the Holy Scriptures.
Go to Chapter Four?