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122) Geographical locations in the book of Daniel


Daniel 8:


- The province of Elam:

The prophet Isaiah in two places (Isa 21:2; Isa 22:6) seems to speak of Elam as taking part in the destruction of Babylon; and, unless we are to regard him with our translators as using the word loosely for Persia, we must suppose that, on the advance of Cyrus and his investment of the Chaldaean capital, Elam made common cause with the assailants. She now became merged in the Persian empire, forming a distinct satrapy (Herod. 3:91), and furnishing to the crown an annual tribute of 300 talents. Susa, her capital, was made the ordinary residence of the court, and the metropolis of the whole empire. This mark of favor did not, however, prevent revolts. Not only was the Magian revolution organized and carried out at Susa, but there seem to have been at least two Elamitic revolts in the early part of the reign of Darius Hystaspis (Behistun Inscr. col. 1, part 16, and col. 2, part 3). After these futile efforts, Elam acquiesced in her subjection, and, as a Persian province, followed the fortunes of the empire. These historic facts illustrate the prophecy of Jer 49:35-39, "And upon Elam will I bring the four winds from the four quarters of heaven, and I will scatter them towards all these winds." The situation of the country exposed it to the invasions of Assyrians, Medes, and Babylonians; and it suffered from each in succession before it was finally embodied in the Persian empire. Then another part of the prophecy was also singularly fulfilled: "I will set my throne in Elam, and I will destroy from thence the king and princes." The present state of the Persian empire, in which Elam is included, may be a fulfillment of the concluding words of the passage: "But it shall come to pass in the latter days that I will bring again the captivity of Elam" (Vaux, Nineveh and Persepolis, page 85 sq.). SEE PERSIA.

Herodotus gives the name Cissia to the province of; which Susa was the capital (3:91); Strabo distinguishes between Susiana and the country of the Elymamans. The latter he extends northwards among the Zagros mountains (11:361; 15:503; 16:507). Pliny says Susiana is separated from Elymais by the River Eulaeus, and that the latter province extends from that river to the confines of Persia (Hist. Nat. 6:27). Ptolemy locates Elymais on the coast of the Persian Gulf, and regards it as part only of Susiana (Georgr. 6:3). According, to Josephus, the Elymaeans were the progenitors of the Persians (Ant. 1:6, 4); and Strabo refers to some of their scattered tribes as far north as the Caspian Sea. From these various notices, and from the incidental allusions in Scripture, we may conclude that there was a little province on the east of the Lower Tigris called Elymais; but that the Elymaeans, as a people, were anciently spread over and ruled a much wider district, to which their name was often attached. They were a warlike people, trained to arms, and especially skilled in the use of the bow (Isa 21:2; Jer 49:35); they roamed abroad like the Bedawin, and like them, too, were addicted to plunder (Strabo, 11:361). Josephus mentions a town called Elymais, which contained a famous temple dedicated to Diana, and rich in gifts and votive offerings (Ant. 22:9, 1); Appian says it was dedicated to Venus (Bochart, Opp. 1:70 sq.). Antiochus Epiphanes attempted to plunder it, but was repulsed (1 Macc. 6). It is a remarkable fact that little images of the goddess, whose Assyrian name was Anaitis, were discovered by Loftus in the mounds of Susa (Chaldea, page 379). The Elamites who were in Jerusalem at the feast of Pentecost were probably descendants of the captive tribes who had settled in Elam (Ac 2:9).

It has been repeatedly observed above that Elam is called Cissia by Herodotus, and Susiana by the Greek and Roman geographers. The latter is a term formed artificially from the capital city, but the former is a genuine territorial title, and probably marks an important fact in the history of the country. The Elamites, a Shemitic people, who were the primitive inhabitants (Ge 10:22), appear to have been invaded and conquered at a very early time by a Hamitic or Cushite race from Babylon, which was the ruling element in the territory from a date anterior to Chedorlaomer. These Cushites were called by the Greeks Cissians (Κίσσεοι) or Cossaeans (Κοσσαῖοι), and formed the dominant race, while the Elamites or Elymseans were in a depressed condition. In Scripture the country is called by its primitive title without reference to subsequent changes; in the Greek writers it takes its name from the conquerors. The Greek traditions of Memnon and his Ethiopians are based upon this Cushite conquest, and rightly connect the Cissians or Cossaeans of Susiana with the Cushite inhabitants of the upper valley of the Nile.

The fullest account of Elam, its physical geography, ruins, and history, is given in Loftus's Chaldaea and Susiana (London 1856; N.Y. 1857). The southern part of the country is flat, and towards the shore of the gulf marshy and desolate. In the north the mountain ranges of Backhtiari and Luristan rise gradually from the plain in a series of calcareous terraces, intersected by ravines of singular wildness and grandeur. Among these mountains are the sources of the Ulai (Loftus, page 308, 347 sq.). The chief towns of Elymais are now Shuster ("little Shush") and Dizful; but the greater part of the country is overrun by nomad Arabs. SEE ELAMIT.

 

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123) Geographical locations in the book of Daniel


Daniel 8:


- Ulai:

What Does Ulai Mean? Bible Definition and References

the Eulaus of the Greeks; a river of Susiana. It was probably the eastern branch of the Choasper (Kerkhan), which divided into two branches some 20 miles above the city of Susa. Hence ( Daniel 8:2 Daniel 8:16 ) speaks of standing "between the banks of Ulai", i.e., between the two streams of the divided river.

u'-li, u'-lai ('ubhal 'ulay, "river Ulai"; Theodotion Daniel 8:2, Oubal, the Septuagint and Theodotion in 8:16, Oulai Latin, Eulaeus):

1. The Name and Its Forms:

A river which, running through the province of Elam, flowed through Shushan or Susa. It was from "between" this river that Daniel (8:16) heard a voice, coming apparently from the waters which flowed between its two banks.

2. Present Names and Course:

Notwithstanding that the rivers of Elam have often changed their courses, there is but little doubt that the Ulai is the Kerkhah, which, rising in the Persian plain near Nehavend (there called the Gamas-ab), is even there a great river. Turned by the mountains, it runs Northwest as far as Bisutun, receiving all the waters of Southern Kurdistan, where, as the Sein Merre, it passes through the inaccessible defiles of Luristan, its course before reaching the Kebir-Kuh being a succession of rapids. Turned aside by this mountain, it follows for about 95 miles the depression which here exists as far as the foothills of Luristan, reaching the Susian plain as a torrent; but it becomes less rapid before losing itself in the marshes of Hawizeh. The course of the stream is said to be still doubtful in places.

3. Changed Bed at Susa:

In ancient times it flowed at the foot of the citadel of Susa, but its bed is now about 1 1/4 miles to the West. The date of this change of course (during which a portion of the ruins of Susa was carried away) is uncertain, but it must have been later than the time of Alexander the Great. The stream's greatest volume follows the melting of the snows in the mountains, and floods ensue if this coincides with the advent of heavy rain. Most to be dreaded are the rare occasions when it unites with the Ab-e-Diz.

4. Assyrian References:

The Ulai (Assyrian Ulaa or Ulaia) near Susa is regarded as being shown on the sculptures of the Assyrian king Ashur-bani-pal (British Museum, Nineveh Gal.) illustrating his campaign against Te-umman. Its rapid stream bears away the bodies of men and horses, with chariots, bows and quivers. The bodies which were thrown into the stream hindered its course, and dyed its waters with their blood.

 

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124) Geographical locations in the book of Daniel


Daniel 8:

- MEDES AND MEDIA​

Medes and Media | Encyclopedia.com

MEDES AND MEDIA (Heb. מָדַי; in Akkadian inscriptions: Madai), a people of Indo-Iranian origin, closely related to the Persians, who inhabited the mountainous area of Iran and the northeastern and eastern region of Mesopotamia. The Medes, located in the Kermanshah-Hamadan (Ecbatana) region, are more prominent in Assyrian texts than the Persians. The Assyrian kings distinguish two groups of Medes inside the empire, and the distant Medes (madaya rūqūti). In the biblical passage enumerating Noah's sons, Madai, the progenitor of the Medes, like those of other Indo-Iranian peoples, is included among the sons of *Japheth (Gen. 10:2). In datable sources Medes are first mentioned in the historical inscriptions of the Assyrian kings of the end of the ninth century b.c.e., Shalamaneser iii and his son Shamshi-Adad v. The Assyrian kings in military campaigns against Media, which then stretched southeast of Lake Urmia, inflicted heavy losses on its population. Although the Medes did not as yet have a central kingdom, they succeeded in repelling the Assyrian kings in sporadic encounters and by evasive tactics. In the eighth century b.c.e., *Tiglath-Pileser iii, in his campaigns, which extended from *Ararat (Urartu) to the mountains south of the Caspian Sea, subdued the Medes. Annexing Media to Assyria, he deported 65,000 of its population, whom he replaced with inhabitants of other countries. However, in the days of *Sargon ii, at the end of the eighth century b.c.e., Media, under the leadership of a Median called Dayaukku, revolted against Assyria. In Sargon's military operations conducted in 716–15 b.c.e. against the centers of revolt, Dayaukku was captured and exiled to Hamath in Syria, whereupon 22 Median rulers, submitting to the sovereignty of Assyria, presented a gift to the king. Dayaukku is undoubtedly identical with Deioces, who is mentioned by Herodotus (1:96–101) as having united the tribes of Media and as having been its first king, reigning for 53 years. However, according to contemporary Assyrian sources, he was merely the forceful local chieftain of a region lying between Assyria and Ararat. Apparently a later tradition attributed to him a royal title and the establishment of the Median Empire. Media became a united empire under the leadership of Kaštarita (according to the Persian pronunciation; in Assyrian: Kastarītu), who formed a military pact against the Assyrians in the region of the Zagros Mountains and rose to be king of Media (in the first half of the seventh century b.c.e.). The present tendency is to identify Kaštarita with Phraortes king of Media who, according to Herodotus (1:102), reigned 22 years, subdued the Persians, and was killed when advancing on Nineveh. Having consolidated their position at the end of the reign of Ashurbanipal king of Assyria (668–627 b.c.e.), the Medes, in the wars between Babylonia and Assyria in the days of the last Assyrian kings (626–616 b.c.e.), joined forces with the Babylonians, attacked Nineveh, and, after conquering it, assisted in the capture of Haran. The Medes (called in contemporary Babylonian documents Ummān manda, an old traditional term for barbarians) were then ruled by Cyaxares (i.e., native Huvaxšra; in Babylonian sources: Umakištar), who, Herodotus reports (1:100–4), defeated the Scythians. After the overthrow of Assyria, Cyaxares extended his sway over the northern part of the Assyrian Empire, as well as over large sections of Iran, Armenia, and Asia Minor. When unable in 500 b.c.e. to conquer Lydia, Cyaxares, through the mediation of the kings of Babylonia and Cilicia, made a treaty with the Lydians. This consolidation of Media under Cyaxares, constituting as it did a danger to Babylonia, finds expression in utterances of the prophets of Israel who saw in the army of Media a relentless foe rising to destroy Babylonia (Isa. 13:4–6, 17–19, 21:1–10) and uniting with other northern peoples to bring about, at God's command, the overthrow of the kingdom of the Chaldeans (Jer. 51:11–14, 25–36). Astyages (Ass. Ištumēgu) the son of Cyaxares and the last king of Media (584–550 b.c.e.) attempted to oust Babylonia from the region of Haran. However, after *Cyrus king of Persia had revolted against Astyages and defeated him, Media became part of the Persian Empire (550 b.c.e.). The revolts which broke out against Persian rule at the beginning of *Darius i's reign were unsuccessful, and Media was incorporated into two Persian satrapies (the 11th and the 18th). Nevertheless it occupied an honorable and special position in the Persian Empire, as is reflected in the biblical combination (in Esther and Daniel) of "Persia and Media" or "Media and Persia," e.g., "the seven princes of Persia and Media" (Esth. 1:14); "the kings of Media and Persia" (10:2); or "the laws of the Persians and the Medes" (1:19). The Bible apparently expresses a view, then prevalent, about the part played by the two empires in the historical events preceding the fall of Babylonia. According to this view, not only did the one empire supplement the work of the other but the Persian Empire was the natural heir of Media. Echoes of this view appear in Daniel's vision of the destruction of Babylonia by the Medes and Persians (Dan. 5:26–28; cf. 6:1, 29; 8:20) as well as in the prophecies in Isaiah and Jeremiah concerning the overthrow of Babylonia by Media (see above). It is difficult to reconcile elements of the literary sources with archaeological evidence.

 

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125) Geographical locations in the book of Daniel


Daniel 8:


- Persia


Persian Empire

The Persian Empire is the name given to a series of dynasties centered in modern-day Iran that spanned several centuries—from the sixth century B.C. to the twentieth century A.D. The first Persian Empire, founded by Cyrus the Great around 550 B.C., became one of the largest empires in history, stretching from Europe’s Balkan Peninsula in the West to India’s Indus Valley in the East. This Iron Age dynasty, sometimes called the Achaemenid Empire, was a global hub of culture, religion, science, art and technology for more than 200 years before it fell to the invading armies of Alexander the Great.

Cyrus the Great​

The Persian Empire started as a collection of semi-nomadic tribes who raised sheep, goats and cattle on the Iranian plateau.

Cyrus the Great—the leader of one such tribe—began to defeat nearby kingdoms, including Media, Lydia and Babylon, joining them under one rule. He founded the first Persian Empire, also known as the Achaemenid Empire, in 550 B.C.

The first Persian Empire under Cyrus the Great soon became the world’s first superpower. It united under one government three important sites of early human civilization in the ancient world: Mesopotamia, Egypt’s Nile Valley and India’s Indus Valley.

Cyrus the Great is immortalized in the Cyrus Cylinder, a clay cylinder inscribed in 539 BC with the story of how he conquered Babylon from King Nabonidus, bringing an end to the Neo-Babylonian empire.

Darius the Great, the fourth king of the Achaemenid Empire, ruled over the Persian Empire when it was at its largest, stretching from The Caucasus and West Asia to what was then Macedonia (today’s Balkans), the Black Sea, Central Asia and even into Africa including parts of Libya and Egypt. He unified the empire through introducing standard currency and weights and measures; making Aramaic the official language and building roads.

The Behistun Inscription, a multilingual relief carved into Mount Behistun in Western Iran, extolls his virtues and was a critical key to deciphering cuneiform script. Its impact is compared to that of the Rosetta Stone, the tablet that enabled scholars to decipher Egyptian hieroglyphics.

 

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126) Geographical locations in the book of Daniel


Daniel 8:

- Persia

Where Is Persia?

At its height under Darius the Great, the Persian Empire stretched from Europe’s Balkan Peninsula—in parts of what is present day Bulgaria, Romania and Ukraine—to the Indus River Valley in northwest India and south to Egypt.

The Persians were the first people to establish regular routes of communication between three continents—Africa, Asia and Europe. They built many new roads and developed the world’s first postal service.

Persian Culture​

The ancient Persians of the Achaemenid Empire created art in many forms, including metalwork, rock carvings, weaving and architecture. As the Persian Empire expanded to encompass other artistic centers of early civilization, a new style was formed with influences from these sources.

Early Persian art included large, carved rock reliefs cut into cliffs, such as those found at Naqsh-e Rustam, an ancient cemetery filled with the tombs of Achaemenid kings. The elaborate rock murals depict equestrian scenes and battle victories.

Ancient Persians were also known for their metalwork. In the 1870s, smugglers discovered gold and silver artifacts among ruins near the Oxus River in present-day Tajikistan.

The artifacts included a small golden chariot, coins and bracelets decorated in a griffon motif. (The griffon is a mythical creature with the wings and head of an eagle and the body of a lion, and a symbol of the Persian capital of Persepolis.)

British diplomats and members of the military serving in Pakistan brought roughly 180 of these gold and silver pieces—known as the Oxus Treasure—to London where they are now housed at the British Museum.

The history of carpet weaving in Persia dates back to the nomadic tribes. The ancient Greeks prized the artistry of these hand-woven rugs—famous for their elaborate design and bright colors. Today, most Persian rugs are made of wool, silk and cotton.


Persepolis

The ancient Persian capital city of Persepolis, situated in southern Iran, ranks among the world’s greatest archeological sites. It was named a UNESCO World Heritage Site in 1979.

The Achaemenian palaces of Persepolis were built upon massive terraces. They were decorated with ornamental facades that included the long rock relief carvings for which the ancient Persians were famous.

Persian Religion​

Many people think of Persia as synonymous with Islam, though Islam only became the dominant religion in the Persian Empire after the Arab conquests of the seventh century. The first Persian Empire was shaped by a different religion: Zoroastrianism.

Named after the Persian prophet Zoroaster (also known as Zarathustra), Zoroastrianism is one of the world's oldest monotheistic religions. It’s still practiced today as a minority religion in parts of Iran and India..

Zoroaster, who likely lived sometime between 1500 and 500 B.C., taught followers to worship one god instead of the many deities worshipped by earlier Indo-Iranian groups.

The Achaemenian kings were devout Zoroastrians. By most accounts, Cyrus the Great was a tolerant ruler who allowed his subjects to speak their own languages and practice their own religions. While he ruled by the Zoroastrian law of asha (truth and righteousness), he didn’t impose Zoroastrianism on the people of Persia’s conquered territories.

Hebrew scriptures praise Cyrus the Great for freeing the Jewish people of Babylon from captivity and allowing them to return to Jerusalem.

 

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127) Geographical locations in the book of Daniel


Daniel 8:


- Persia

Subsequent rulers in the Achaemenid Empire followed Cyrus the Great’s hands-off approach to social and religious affairs, allowing Persia’s diverse citizenry to continue practicing their own ways of life. This period of time is sometimes called the Pax Persica, or Persian Peace.

Fall of the Persian Empire​

The Persian Empire entered a period of decline after a failed invasion of Greece by Xerxes I in 480 BC. The costly defense of Persia’s lands depleted the empire’s funds, leading to heavier taxation among Persia’s subjects.

The Achaemenid dynasty finally fell to the invading armies of Alexander the Great of Macedon in 330 B.C. Subsequent rulers sought to restore the Persian Empire to its Achaemenian boundaries, though the empire never quite regained the enormous size it had achieved under Cyrus the Great.

 

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128) Geographical locations in the book of Daniel


Daniel 8:


- Greece:


How Alexander the Great Conquered the Persian Empire | HISTORY


How Alexander the Great Conquered the Persian Empire

Alexander used both military and political cunning to finally unseat the Persian superpower.

For more than two centuries, the Achaemenid Empire of Persia ruled the Mediterranean world. One of history’s first true super powers, the Persian Empire stretched from the borders of India down through Egypt and up to the northern borders of Greece. But Persia’s rule as a dominant empire would finally be brought to an end by a brilliant military and political strategist, Alexander the Great.

Alexander III was born in 356 B.C. in the small Kingdom of Macedonia. Tutored in his youth by Aristotle and trained for battle by his father, Philip II, Alexander the Great grew to become a powerful imperialist. His undermanned defeat of the Persian King Darius III at the Battle of Gaugamela is seen as one of the decisive turning points of human history, unseating the Persians as the greatest power in the ancient world and spreading Hellenistic culture across a vast new empire.

Alexander owed a tremendous debt to his father for leaving him a world-class army led by experienced and loyal generals. But it was Alexander’s genius as a leader and battlefield strategist that secured his victory against an imposing adversary deep in enemy territory.

Philip II Left Alexander the Great a Fierce Army​

The Macedonians weren’t always a force to be reckoned with. The historic centers of Greek power were the city-states of Athens, Sparta and Thebes to the south, whose leaders regarded the Macedonians as barbarians. It was Alexander’s father, Philip, who single-handedly transformed the Macedonian army into one of the most feared fighting machines in the ancient world.

Philip reorganized all of Macedonian society around a professional army and raised elite fighting forces of infantry, cavalry, javelin throwers and archers. Aristocratic young men would start their military training at seven years old and graduate to officers at 18. The highest positions were in the Royal Companion Cavalry, the king’s own personal squadron, and in the Royal Hypaspists, an elite 500-man infantry unit that surrounded the king in battle.

Weaponry also got an upgrade under Philip. Gone was the shorter “dory” or Greek wooden spear (7 feet long), and in its place was the much longer sarissa, an 18- to 22-foot hunting spear with an iron tip that could puncture heavy armor and impale charging cavalry horses.

Backed by his shiny new army, Philip marched south in 338 B.C. and defeated an all-star alliance of Athens and Thebes at the Battle of Chaeronea. The battle served as a coming-out party for 18-year-old Alexander, who bravely led the Macedonian cavalry charge that broke through the Athenian ranks and secured victory for the upstart kingdom.

 

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129) Geographical locations in the book of Daniel


Daniel 8:


- Greece:


With the Greek mainland subdued under Macedonian rule, Philip turned his well-oiled army East toward the Persian Empire, a far greater prize. But soon after crossing the Hellespont into Persian territory, Philip was assassinated, making young Alexander the new king and commander-in-chief of the Macedonian forces.

“As soon as Alexander came to the throne, he openly stated that he would carry on his father’s plans,” says Graham Wrightson, a history professor at South Dakota State University and author of Combined Arms Warfare in Ancient Greece. But before Alexander could push into Persia, he had to take care of business back home.

The Greek city-states of Athens and Thebes weren’t thrilled to be under the thumb of “barbarian” kings, particularly since it infringed on their democratic ideals. Immediately after Alexander was made king, Thebes rose up to challenge his authority—a big mistake. Not only did the Macedonian army easily crush the Thebian rebellion, says Wrightson, “but Alexander razed Thebes to the ground and sold the entire city into slavery, except for one house owned by the descendants of his favorite poet.”

Alexander Used Political Campaigns to Rule Greece​

Always the savvy strategist, Alexander knew that he couldn’t rule the Greek mainland by fear and brute force alone. So as he turned his attention back to Persia, Alexander framed his campaign against the Achaemenid Empire as a patriotic retaliation for Persia’s failed invasion of the Greek mainland a century earlier. That conflict featured the famous Battle of Thermopylae, where 300 Spartan warriors made a heroic last stand against tens of thousands of Persian invaders.

“Alexander creates a propaganda campaign that the Macedonians are invading Persia on behalf of the Greeks, even though Macedon wasn’t part of Greece and didn’t fight on the side of Greece in the original Greco-Persian wars,” says Wrightson. “He’s invading Persia to punish the Persians retroactively for daring to invade Greece in the first place.”

Whether motivated by Greek pride or the spoils of imperial conquest, Alexander picked up where his father left off and marched into Persia in 334 BC, where his army of 50,000 would be tested against the largest and best-trained fighting force in the known world.

It’s estimated that King Darius III of Persia was in command of a total of 2.5 million soldiers spread across his vast empire. At the heart of the Persian army were the “Immortals,” an elite regiment of 10,000 infantrymen whose numbers never changed. When a man was killed, another rose to take his place. The Persian cavalry and archers were also legendary, as were the scythe chariots which cut down enemy infantry with their razor-sharp wheel hubs.

 

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130) Geographical locations in the book of Daniel


Daniel 8:


- Greece:


Persian Empire Was Already in Decline


But there were also signs that the Persian Empire was already in decline. After suffering humiliating back-to-back defeats in Greece in the 5th-century B.C., Persia stopped expanding. In the century leading up to Alexander’s reign, Persia was furthered weakened by a civil war and other internal rebellions. Darius still commanded a massive army, but Persia was receding on the world stage while Macedon had the momentum of an ascendant military super power.

After quickly dispatching a small regional army near the town of Granicus, Alexander had his first real test against Darius and his Persian Royal Army near the coastal city of Issus. Darius’ strategy was to cut off Alexander’s supply lines from behind and force the Macedonian troops to turn around and face off. But Darius botched the location of the battle, which ended up being a narrow strip of land between a ridge and the sea that neutralized his numbers advantage.

At Issus, Alexander debuted the battle strategy that would assure him victory after victory during his remarkable reign of conquest. Knowing he would be outmatched in manpower, Alexander relied on speed and distraction. He would draw enemy troops toward one flank, then wait for a momentary gap to open up in the center of the enemy lines for a head-first cavalry charge.

Just as he did with his father at Chaeronea, Alexander personally led the Macedonian cavalry charge at Issus, which cut right to the heart of the Persian defenses, just as planned. A stunned Darius reportedly hopped on his horse and fled, with the rest of his army close behind.

The two armies wouldn’t meet again for another two years. In the interim, Darius regrouped and called in reinforcements from the East, while Alexander marched his army South into Egypt. When Alexander returned to Persia from his Egyptian conquests, Darius tried to delay the inevitable clash as long as possible, eventually deciding that if there was going to be a rematch, it would be on Daruis’ terms.

Darius and his generals chose a battle site near the town of Gaugamela. It was a wide, flat valley that, unlike Issus, would allow the Persians to take full advantage of their lopsided numbers, an estimated 250,000 Persian troops facing off against Alexander’s 50,000.

“Darius even flattened the ground so that his scythe chariots could charge at the Macedonians,” says Wrightson.

Alexander the Great's Complicated Battle Plan​

But Alexander will not be outplayed. He camped the Macedonian army in the hills above the battle site to fuel up and rest while he drew up a game plan. The Persians, fearing a night attack, remained in ready formation all night, anxiously awaiting a charge that never came.

At dawn, the Macedonians took the battlefield. True to his strategy, Alexander’s army advanced in a line with the two flanks drawn back like a bow. Then he ordered the entire Macedonian line to march quickly to the right.

Darius, fearing he was about to be overlapped on his left side, sent in 5,000 of his best cavalry. Alexander counter-struck with a regiment of 1,500 mercenaries tasked with holding the right-hand position. Darius grew frustrated with the lack of progress, so he sent in another 10,000 cavalry, almost his entire left flank. Alexander responded with what’s known as his “pawn sacrifice” of several thousand troops destined to die as a set up for the final move.

At this point, Darius ordered a full-frontal charge on the rest of the Macedonian army, but it took time for his orders to reach his left flank. This created just enough slack in the Persian line for Alexander to strike.

“Just as Darius begins the charge, the Macedonians launch a devastating cavalry attack that goes right into the gap cunningly created by Alexander’s tactics,” says Wrightson.

 

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131) Geographical locations in the book of Daniel


Daniel 8:


- Greece:

As Alexander and his elite Royal Companion Cavalry raced into the heart of the Persian defenses, they were momentarily surrounded by the enemy, but the experienced Macedonian sarissa regiments fought their way through. According to legend, Alexander killed Darius’ chariot driver and almost captured the Persian king before he fled once again on horseback.

Days later, with Alexander’s cavalry in hot pursuit, Darius was killed by his own cousin, who delivered the fallen king’s head to Alexander as a tribute. Appalled by the treasonous act, Alexander had the man tortured and executed before declaring himself the undisputed king of Macedonia, Greece, and now Persia.

The reign of Alexander the Great was short-lived. After subduing all of the Persian Empire, his army marched east and got as far as India before turning back home to Macedon. But he never made it home. At just 32 years old, Alexander died in Persia in the palace of Nebuchadnezzar II in Babylon from a sudden and mysterious illness.

 

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There are two parts in the Bible: if you miss one, you can forget the rest!


132) Geographical locations in the book of Daniel


Daniel 9:


- Kingdom of Israel:


Kingdom of Israel - New World Encyclopedia




The Kingdom of Israel (Hebrew: מַלְכוּת יִשְׂרָאֵל, Standard Hebrew Malkut Yisrael) was the kingdom proclaimed by the Israelite nation around 1030 B.C.E. - 1020 B.C.E., enduring until it fell to the Assyrian empire in 722 B.C.E.. Traditionally, the nation of Israel formed as the Israelites left Egypt during the Exodus and conquered Canaan under Joshua's leadership. An alternative theory based on recent archaeological evidence suggests a more gradual evolution of a national identity as semi-nomadic Hebrew-Canaanite clans affiliated and became the nation of Israel.

In the biblical account, the Hebrew people, were led by the Patriarchs and later by Judges prior to the establishment of the kingdom. The notion of kingship was for a long time resisted, viewed as putting a man a position of reverence and power reserved for God. The people appealed to the prophet-judge Samuel for a king, after Samuel's sons misused their inherited offices. The United Kingdom of Saul, David, and Solomon endured for a period of 120 biblical years and then split into two nations. This article will focus on the Northern Kingdom, or Israel. For information on the Southern Kingdom, please consult the article on the Kingdom of Judah.

Jerusalem was the capital of the United Kingdom. The first capital of Northern Kingdom was Shechem (1 Kings 12:25), then Tirza (14:17), and finally Samaria (16:24), which endured until the destruction of the kingdom by the Assyrians (17:5).

There are no contemporary extra-biblical references to the leaders of the United Kingdom. Contemporary scholars are supscious of the biblical story's historical accuracy, seeing it as an glorified account with numerous exaggerations and anachronisms. Our primary sources for the history of the Northern Kingdom are the biblical books of Samuel, Chronicles, and especially Kings, together with occasional historical references in the prophets and other biblical books. These are histories with a religious agenda and are not accepted uncritically by historians. However, beginning with Jeroboam I, several neighboring rulers left records that confirm some of the historical details of the biblical chronicle, while of course differing in political slant and religious outlook.

The area of the Northern Kingdom of Israel fluctuated greatly, and scholars disagree as to it actual borders at any given time. Neighboring peoples such as the Judahites, Amonites, Moabites, Aramean-Syrians, and Phonecians often lived within Israel's "borders" and vice versa. The Northern Kingdom is thought to have encompassed as many as 9,400 square miles, and as few as 2,400 or less. A similar problem arises with regard to population. The biblical numbers regarding the size of cities and armies are generally much larger than those suggested by the archaeological evidence.

 

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133) Geographical locations in the book of Daniel


Daniel 9:


- Kingdom of Israel:


'United' Monarchy

Around 1030-1020 B.C.E., Saul became the first king of Israel. A natural leader of uncommonly tall physical stature, he gained important military victories against Israel's traditional enemies, the Philistines and Amalekites. The degree to which he unified the tribes under a single Israelite authority is uncertain. According to the Book of Samuel, he ruled with God's approval for only two years, due to his disobedience in failing to complete the slaughter of the Amalekites.

Thereafter he continued to reign while the young and future king David gained fame among the southern tribes as a bandit leader of heroic proportions.

After Saul's death in battle with the Philistines, David was anointed king by the tribe of Judah at Herbron, where he remained for seven years. The northern tribes of Ephraim and Benjamin made Saul's son Ish-Bosheth their king in the town of Mahanaim, probably near the Jabbock River. During this time David captured the strategic Jebusite town of Jerusalem and made it his capital. A civil war between David's forces and the northern tribes supporting Ish-Bosheth raged intermittently, ending as the northern military commander, Abner, switched sides and assassins soon closed in on Ish-Bosheth.

After this, David consolidated the monarchical government in Jerusalem. He embarked on successful military campaigns against Israel's enemies, creating more secure borders. However, he faced several rebellions, in which elements of the northern tribes joined.

The Bible describes the next king, Shlomo, or Solomon, as a leader of great wisdom who expanded the United Kingdom into a great empire and constructed a glorious national Temple in Jerusalem. His reign is portrayed as a time of unprecedented peace, power, and prosperity for Israel. However, the historicity of this claim has come under challenge by recent scholarship and archeology, which consider it impossible that so vast and rich an empire as is described in the Bible could have existed given the small population base that in reality existed in Solomon's day. Because we have only the highly pro-Solomonic biblical account to inform us, we do not know what extent the northern tribes retained independence or resisted Solomon's rule.

 

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134) Geographical locations in the book of Daniel


Daniel 9:


- Kingdom of Israel:

The Northern Kingdom​

The history of the Northern Kingdom will be divided into four segments. The first begins with the rebellion of Jeroboam and ends with the ascension of the Omrian dynasty. The second begins with Omri and ends with the coup by Jehu. The third begins with Jehu and ends with Menahem. The fourth traces the decline of the Kingdom of Israel until its fall during the Assyrian invasion of 722 B.C.E..

Jeroboam to Omri​

Despite the biblical portrayal of a vast united empire under King Solomon, Jerusalem's control of the territory of Israel outside of Judah was minimal except for some amount of taxation and forced labor. There is little to suggest that inhabitants of the territory known as "Israel" had acted together previously except in opposition to the house of David. The harsh labor policy of Solomon's son, Rehoboam, gave the northern tribes a strong reason to coalesce under the leadership of Jeroboam I. Jeroboam united the northern tribes and created or expanded two major religious shrines, one in the northern district of Dan, the other just a few miles north of Jerusalem at Bethel. His erection of these sites, designed to create national cohesion and provide convenient access for pilgrims, earned him the enduring enmity of the Jerusalem priesthood and the biblical authors.

Israel was initially at a disadvantage against Judah due a lack of a standing army and also because of internal strife. The rule of Jeroboam's tribe, Ephraim, became unpopular; and his son Nadab (913) was slain by the usurper Baasha, of the tribe Issachar (911). Meanwhile the northern districts suffered from border attacks from the Arameans of Damascus.

Baasha moved the capital from Schechem to Tirzah and made a treaty with Damascus. This, together with the advantage of a greater population and better natural resources than landlocked Judah, enabled him to strengthen Israel's position. However, when King Asa of Judah influenced the Arameans to break with Baasha, Israel lost fertile lands northwest of the Sea of Galilee as well as militarily significant southern high ground. Baasha's son Elah (888) was slain in a military coup led by the cavalry commander Zimri. Zimri's reign was short-lived, however, and of the two leaders who competed to succeed him, the military general Omri soon emerged victorious.

Omri to Jehu​

Omri established a powerful dynasty and made Israel into a major regional power. He built an impressive new capital, the strategically located town of Samaria in central Palestine, increasing his control of overland trade and providing good access to the Mediterranean. He ended the fratricidal war with Judah and established a friendship with the Phoenician power of Tyre, sealed by a marriage between his son Ahab and the Tyrian princess Jezebel. Omri also consolidated Israel politically and resisted both Damascus to the north and the Moabites to the south.

Ahab (875) built on his father's foundation economically and politically. He defended Israel against the threat from Damascus and eventually forged an alliance with Judah and Damascus against the growing Assyrian power of Shalmaneser II. Despite his friendship with Jerusalem, Ahab's marriage to Jezebel and his reported willingness to honor the Phoenician deity Baal brought religious strife with Yahwist elements centering on the powerful itinerant prophets Elijah and Elisha, whose opposition eventually proved fatal to the promise of the Omrian dynasty. When war with Damascus broke out again, and Ahab died battle at Ramoth-Gilead.

Ahab's son Ahaziah died soon after his accession and succeeded by his brother Joram (853). He vigorously prosecuted the war with Damascus, but internal opposition by internal religious forces grew stronger. The prophet Elisha went so far as to anoint the Syrian leader Hazael to punish Israel's alleged idolatry and instigated a coup de etat against Joram by a military leader, Jehu. Joram and his mother, Jezebel, were soon put to death together with their entire extended family, and a widespread slaughter of the priests of the Baal followed. Jehu also killed Joram's southern ally, King Ahaziah of Judah, ironically paving the way for Jezebel's daughter Athaliah, to seize the throne in Jerusalem.

 

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135) Geographical locations in the book of Daniel


Daniel 9:


- Kingdom of Israel:

Jehu to Menahem​

Soon after seizing power, Jehu found himself in trouble with than Elisha's other recently anointed king, Hazael of Damascus. Jehu appealed to Shalmaneser III of Assyria, an act memorialized in the Black Obeslisk unearthed in northern Iraq.

When Assyrian campaigns against Damascus waned, however, Hazael prevailed against both Israel and Judah. Under Jehu's son Jehoahaz, Israel was reduced to a vassal state of Damascus. After the death of Hazael, Assyria moved against Damascus again. This enabled Jehoahaz' son Joash (also called Jehoash to distinguish him from the Judean king of the same name) to defeat Damascus' new king, Ben-hadad III, in battle and recapture lost territory. He also struck against Judah, where he reportedly sacked Jerusalem and looted its Temple (2 Kings 14).

Israel reached the zenith of its power after the ascension of Jeroboam II (c. 783), who recaptured substantial Syrian and transjordanian territories and made Israel an even greater power than it had been in the days of the Omrian dynasty. However, this external glory was short-lived. Affluence gave rise to moral corruption, which was eloquently decried in the oracles of the literary prophets Amos and Hosea. Jeroboam's son Zachariah was assassinated by Shallum, beginning a period of instability and decline. Shallum was soon put him to death by an army officer, Menahem.

Menahem to Hoshea​

Israel could no longer avoid the Assyrians. Menahem's main recorded contribution was to stave off invasion by paying a tribute of thousand talents of silver to Tiglathpileser III. His son, Pekahiah, ruled only briefly. His assassin, Pekah, took the throne around 735 B.C.E., just in time to face the return of the Assyrians. Pekah allied with Damascus against both Assyria and Judah. Against Judah he had some success, but the Assyrians succeeded in annexing the Galilee. Israel's territory was now little more than the district surrounding the capital of Samaria. Pekah was assassinated by Hoshea.

The last king of Israel, Hoshea remained an Assyrian vassal until around 724 when the resurgence of Egypt's counterbalancing power led him to believe that revolt against Assyria could succeed. In this belief, he was tragically mistaken. The capital fell to an Assyrian siege in 722. Some 27,000 of its inhabitants were reportedly deported, and the district of Samaria became an Assyrian province. The deportees were scattered throughout the East. Today, they are popularly known as the Lost ten tribes of Israel. The Assyrians brought various eastern peoples to colonize lands vacated by the deportees. These and later arrivals at times intermarried with the remaining Israelites to form the mixed-blood people later known as Samaritans.

 

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136) Geographical locations in the book of Daniel


Daniel 9:


- Kingdom of Israel:


Religious Dimension

The author of the Book of Kings presents the history of the Northern Kingdom primarily as a manifestation of the struggle between the One-God principle and idolatry. Political fortunes rise and fall according to whether various kings do "what is right" in the Lord's eyes or not.

Those who honor Yahweh, Israel's God, do well. But this alone is not enough. They must also avoid any hint of worshiping other deities, and must aggressively move to destroy Canaanite religions other than Yahwism. Just as important, they must not continue the "sin of [the first] Jeroboam," namely to support the Israelite shrines at Bethel and Dan with their golden calf statues.

In this scenario, none of Israel's kings does the right thing. The House of Jehu, brought to power on the foundation of the ministry of the prophets Elijah and Elisha, receives praise for destroying Baal worship. However because even the kings of this pro-Yahwist dynasty allow the worship of the Canaanite goddess Ashera and refuse to pull down the bull calf statues at Dan and Bethel, they too are judged as evil in God's sight. God provides a final chance for repentance during the days of Jeroboam II through the prophecies of Amos and Hosea. Amos emphasizes the need for a religion based on moral principles and social justice, while Hosea calls on Israel to abandon her "adulterous" worship of other gods and to return to Yahweh, her true and loving husband. When Israel refuses to change her ways, the prophetic doom pronounced by these oracles comes to pass in the form of the final Assyrian victory over Israel in 722 B.C.E..

Critical view​

Critics point out that this biblical history of the Northern Kingdom was written by Judean priests, men who were loyal to Jerusalem and for whom the Yahweh-only principle was paramount. One might see an analogy in a history of the American Civil war written by an adamant northern abolitionist.

The biblical writers see the hand of God in such events as Jehu's brutal murder of Ahab's family and the mass slaughter of the prophet-priests of Baal by Elijah and later again by Jehu. These authors tolerate no compromise with religious pluralism. Even the ancient shrine at Bethel (the "house of El") is, to them, an abomination. Critical scholars wonder if the bull calf statue was the real issue, or whether it was more likely one of control. After all, the bible has no objection to the golden statues of the cherubim that occupied a place of honor in the Temple of Jerusalem. In declaring "Here are your 'gods' (Elohim), O Israel" was Jeroboam I truly denying Yahweh/Elohim, or was he merely declaring that the God of Israel (Elohim) could be worshiped just as well at Dan and Bethel as in Jerusalem? Critics also argue that the biblical account represses feminine depictions of the Divine, portraying God as masculine and furiously warlike, while denouncing feminine symbols of God as idolatrous. Archaeologists point out that until its demise, the Northern Kingdom was far more prosperous, populous, and advanced than the Southern Kingdom in terms of architecture and other aspects of culture; yet the bible portrays Jerusalem the only Hebrew city of glory and denigrates the cosmopolitan successes of North as manifestations of idolatry.

Whether or not one accepts the spiritual veracity of the biblical version of providential history, it can hardly be denied that this account favors Judah over Israel, and that it presents the viewpoint of the Jerusalem priesthood at the expense of the monarchs and religious institutions of the Northern Kingdom.

 

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137) Geographical locations in the book of Daniel


Daniel 9:


- Kingdom of Egypt:


The Kingdom of Egypt - Bible History




The Kingdom of Egypt During the Time of Abraham

Genesis 12:14, 15 - "And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair. The princes also of Pharaoh saw her, and commended her before Pharaoh: and the woman was taken into Pharaoh's house."

Abraham and Ancient Egypt. The Bible records that during a famine Abraham and his wife traveled down into Egypt. It also mentions the Pharaoh of Egypt and his dealings with Abraham and his wife (Gen. 12). It is very difficult to determine the exact time that Abraham had come into Egypt, and there have been numerous speculations regarding the Pharaoh that spoke with Abraham, none of which are certain. Below is a chronology that is accepted by historians.




Ancient Egyptian Chronology. (From the 1st Dynasty to the Persian Conquest). The history of Egypt from the 1st Dynasty which was around 3100 BC*, all the way to the invasion of Egypt by Cambyses of Persia in 525 BC can be divided into these periods:

1. The Early Dynastic Period (3100 BC - 2686 BC) 1st Dynasty**

2. The Old Kingdom (2686 BC - 2181 BC) 3rd Dynasty

3. The First Intermediate Period (2181 BC - 2040 BC)

4. The Middle Kingdom (2040 BC - 1795 BC) 11th Dynasty

5. The Second Intermediate Period (1795 BC - 1650 BC)

6. The Hyksos Rulers (1650 BC - 1550 BC)

7. The New Kingdom (1550 BC - 1069 BC) 17th Dynasty

8. The Third Intermediate Period (1069 BC - 702 BC)

9. The Persian Conquest of Egypt (525 BC) 27th Dynasty

*These dates are generally accepted among scholars. It is interesting to note that before 1600 BC the chronology of ancient Egypt is very uncertain.

**A dynasty is a series of rulers all descending from the same family. One Egyptian priest named Manetho from the third century BC wrote a history of Egypt and arranged it by 31 dynasties.

 

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138) Geographical locations in the book of Daniel


Daniel 9:


- Kingdom of Egypt:




https://www.bibleodyssey.org/en/places/main-articles/egypt




Egypt is mentioned in the Hebrew Bible almost seven hundred times, and it is referred to another 25 times in the New Testament, making it the most frequently mentioned place outside Canaan in the Bible. In biblical times, Egypt was already an ancient civilization and the pyramids were thousands of years old. Israel’s status as a relative newcomer can be seen in the fact that many of the events described in the Hebrew Bible are set in an era now known as the New Kingdom (1550-1069 B.C.E.), which was the most recent of the major periods of ancient Egyptian history. Egypt and Israel shared a border in antiquity as they do today, and this led to occasional contact and interaction between the peoples of the two lands. Certain biblical passages allow us to get some sense of the nature of that relationship, but Egyptian texts are less helpful in that regard.

Was Egypt enemy territory for people in the Bible?​

The relationship between Egypt and the Israelites is complicated. According to several biblical passages, the Israelites spent about four hundred years of enslavement in Egypt (Gen 15:13, Exod 12:40-41, Acts 7:6). That was their longest sojourn away from Israel, and Exod 14 describes it coming to an end in dramatic fashion when the Red Sea is parted and the Israelites are able to escape to freedom. The great majority of the biblical references to Egypt are related to the exodus tradition, which describes Moses leading the people through the waters and on the road to the promised land. That period of captivity is the basis for the biblical view of Egypt as a place of banishment and bondage.

But that is only part of the story. The land of the pharaohs is also sometimes the Bible’s go-to place, and on occasion it was a destination for people leaving Israel either on their own or because they were forced to flee. In a reversal of the exodus journey, they headed south to seek asylum or refuge from oppression and tough times. Among the biblical notables who travel to Egypt in order to escape hardship are Abraham and Sarah (Gen 12:10-20), King Jeroboam of Israel (1Kgs 11:40), a group of people fleeing the Babylonians (2Kgs 25:26), the prophet Jeremiah (Jer 43:5-7), and the newborn Jesus and his family (Matt 2:13-15). There are even some passages in the prophetic books that refute the notion that Egypt is a place of enslavement by advising Israelites to relocate there to avoid exile in Babylon. The biblical view of Egypt is therefore a mixed one, both an arrival point and a departure point, an ally and an adversary. So the answer to the question of whether or not Egypt was enemy territory depends on which part of the Bible you happen to be reading.

 

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139) Geographical locations in the book of Daniel


Daniel 9:


- Kingdom of Egypt:

Is Israel mentioned in Egyptian sources?​

Egypt is commonly referred to in the Bible, but the favor is not returned in the Egyptian written material. The Egyptians were meticulous record keepers, but in all of their annals there is not one reference to the exodus or the events and individuals associated with it in the Bible. That includes Moses, whose name is of Egyptian origin despite the attempt to connect it to Hebrew in Exod 2:10. (It comes from an Egyptian word that means “to give birth to a child” that is also found in the names of the pharaohs Thutmose and Ramesses). Another biblical figure who had an extended stay in Egypt is Joseph, but he too is not mentioned in Egyptian sources even though the Bible reports that he rose to a position of great authority there (Gen 37-50). That lack of attestation has raised questions in the minds of many scholars about the historicity of these biblical traditions.

The lone mention of Israel in an Egyptian text is found on a stela, or stone slab, that commemorates a military campaign of a pharaoh named Merneptah, who ruled from 1213 to 1203 B.C.E. This stela dates to approximately 1208 B.C.E., and it is important because it contains the earliest reference to Israel outside the Bible. Merneptah’s campaign took him to Canaan, and the inscription lists the various enemies he encountered and defeated along the way. Among those listed is one referred to as Israel, and what is particularly interesting is that the name is identified as a group of people and not, as the others on the list, a place. This tells us that by that time there was an entity in Canaan that was known as Israel. It sheds no light on how they got there or how long they had been there, but this Egyptian evidence provides the earliest clue we have that is related to the origin of the people who would go on to produce the Bible.

 

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140) Geographical locations in the book of Daniel


Daniel 10:


- Tigris:


The Tigris and Euphrates Rivers - Bible History

The Tigris and Euphrates Rivers​

Genesis 15:18 - In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates.




The Tigris. The Tigris River was known by the Hebrews as "Hiddekel" and is one of the two large rivers of Mesopotamia, which the Bible says, flowed from the Garden of Eden (Gen 2:14). It is formed by the confluence of two rivers that flow from the mountains of Armenia. In ancient times the courses of the Tigris and Euphrates were separate. Their confluence before they flow into the Persian Gulf is very recent. The Tigris has a greater volume of water than the Euphrates and flows faster, making upstream navigating impossible. The powerful and prosperous cities of Nineveh, Calah and Ashur flourished along its shores.




The Euphrates. The Euphrates River is one of the largest rivers of western Asia, about 1700 miles long. In the Bible it is referred to by several names such as the "great river" or just "the river" and is among the four rivers, which flowed from the Garden of Eden (Gen 2:14). It formed the northeastern limit of the Promised Land (Gen 15:18). The river, which receives its waters from the mountains of Armenia, flows through a deep and narrow gorge, but as it descends toward Babylon, the Euphrates and the Tigris take different routes, which form the great broad plain of Mesopotamia. The Euphrates has a very strong current and therefore is navigable only in its lower parts. Along its shores flourished some of the important cities of Mesopotamia. The greatest was Babylon.




Between the Rivers. The word Mesopotamia means the land "between the rivers" which were the Tigris and Euphrates. Although the courses have changed dramatically since ancient times we know the area was nearly 700 - 1000 miles long and nearly 300 miles across. The rivers were so large that the land was considered an "island" that was between them. But the heart of ancient Mesopotamia was in the northwest where the Euphrates made a huge bend at the northern portion of the Tigris as shown in the map above. The Bible records Mesopotamia as the city of Nahor, Abraham's brother (Genesis 24:10).

Genesis 11:31 - "They went from Ur of the Chaldees, to go into the land of Canaan..."

 

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141) Geographical locations in the book of Daniel


Daniel 10:


- Uphaz:


Definition of Uphaz in the Bible


Bible Meaning: Desire of fine gold

Strong's Concordance #H210

Uphaz was a region known for its high quality gold. The location of the region is unknown.

The five Biblical places known for producing gold are Havilah (Genesis 2:11 - 12), Sheba (1Kings 10:2, 10), Ophir (Job 28:16), Uphaz (Jeremiah 10:7 - 9, Daniel 10:4 - 6) and Parvaim (2Chronicles 3:6).

The Jerusalem Talmud states that there were seven kinds of gold. These were good gold, pure, precious, gold from Uphaz, purified, refined, and Parvaim's red gold.

Important verses​

Jeremiah 10:7 - 9

Who would not fear thee, O King of nations? for to thee doth it appertain: forasmuch as among all the wise men of the nations, and in all their kingdoms, there is none like unto thee. But they are altogether brutish and foolish: the stock is a doctrine of vanities.

Silver spread into plates is brought from Tarshish, and gold from Uphaz, the work of the workman, and of the hands of the founder: blue and purple is their clothing: they are all the work of cunning men.

Daniel 10:2, 4 - 6

In those days I Daniel was mourning three full weeks . . .

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning . . .