The Wheels of the Cherubim


Welcome everyone to the August 2026 Blog folks! We are blessed in a current class by Rev. Jon Nessle and Ren Manetti on the Book of James, where Jon has recently taught on the First Fruits of a Restored Symmetry of the Creator’s Spiritual Cosmology. The incalculable value of this view, is a central concept in light of the recent blog study on the Cherubim Constellations and the Way of the Tree of Life. [see Nov. 2017 Blog] Their teaching on the Angelic Spiritual Symmetry in the 1st Heaven & Earth, opens new vistas in reviewing Joseph’s dreams of Israel’s 12 tribes tied to the 12 Ecliptic Signs in a Restored Angelic Symmetry as God renews Israel‘s vitality, in Christ’s spiritual Body. (Eph.2:11f)

The Tabernacle’s eastern door is the Way, the truth, and the life, of John 14:6, in Christ as light of the world, door of the sheep, and the Good Shepherd in the true way that leads unto life. [Jn.10]

We find important keys to this true way in Joseph’s dreams of Gen. 37, below:

Gen. 37:3-11 3 Now Israel loved Joseph more than all his children, because he was the son of his old age. Also he made him a tunic of many colors. 4 But when his brothers saw that their father loved him more than all his brothers, they hated him and could not speak peaceably to him. 5 Now Joseph had a dream, and he told it to his brothers; and they hated him even more. 6 So he said to them, “Please hear this dream which I have dreamed: 7 There we were, binding sheaves in the field. Then behold, my sheaf arose and also stood upright; and indeed your sheaves stood all around and bowed down to my sheaf.” 8 And his brothers said to him, “Shall you indeed reign over us? Or shall you indeed have dominion over us?” So they hated him even more for his dreams and for his words. 9 Then he dreamed still another dream and told it to his brothers, and said, “Look, I have dreamed another dream. And this time, the sun, the moon, and the eleven stars bowed down to me.” 10 So he told it to his father and his brothers; and his father rebuked him and said to him, “What is this dream that you have dreamed? Shall your mother and I and your brothers indeed come to bow down to the earth before you?” 11 And his brothers envied him, but his father kept [8104-Shamar]#1 the matter in mind.

A key to understanding this part of Genesis 37 is found as we take notice of details in the record, specifically the obeisance made by the sun, moon, and the eleven stars to Joseph’s sign of Taurus the Bull. The first dream makes no reference to Joseph’s parent’s who are represented as the Sun and Moon in the second dream. Their praise of Joseph’s star is added to that of the eleven stars of his brothers. The meaning of the Hebrew word (*H7812 shachah) to bow down, is to depress, prostrate oneself (in homage to royalty or God), to bow oneself down, to humbly beseech, worship or to do obeisance.#2  This word is used as indicated in verses 7, 9 & 10 above, in reference not only to the sheaves of the field, but also to the sun, moon & eleven stars, with Joseph being the 12th. We find an image of the Hebrew zodiac foreshadowing the prophecy of Jacob over his twelve sons in Genesis 49, as an image of the Sidereal zodiac, seen in both seeds-the sheaves (earthly seed [#2233; zera-Gen. 13:15-17] and stars (heavenly seed; Gen. 15:4-6), each relating to prophecies of innumerable seed tied to Israel. Here we can see a record where the witness of the Stars aligns with the witness of Scripture via God’s revelation to Joseph, to preserve the line of the promised seed of Israel, that the enemy attempts to wipe out in the famine that took Jacob to Egypt. We also find the two seeds mirrored in horizontal and vertical fish of the Pisces constellation in the Celestial Gospel.

Joseph’s first dream had a terrestrial interpretation which was seen in [Gen. 45: 8 & 26], where the same Hebrew word in v. 8, for “dominion” (4910–maschal),#3 has an initial relevance to Joseph’s political position as “ruler through all the land of Egypt.” This was fulfilled when Jacob brought his family to Egypt via God’s direction [Gen. 46:3-4], when Joseph was Grand Vizier.

The second dream however, being celestial in nature, shows a clear distinction from the first dream, indicating that there’s an added aspect of these signs of the ecliptic that we, as students of Biblical Astronomy, must be aware of. The usage of (*H7812) here in Genesis 37, in relation to Joseph’s sign of Taurus, is distinctly different than in Genesis 49:8, where it states regarding Judah that: “thy Father’s children shall bow down (*H7812) before thee.”#4 Clearly, even though the same Hebrew word is used for the homage that Jacob’s children would give to both Judah and Joseph, it cannot mean for the same reason.

The homage due Judah in Genesis 49 has a distinct celestial significance since the Messiah’s ancestral roots came from this tribe [Rev. 5:5], as opposed to Joseph, who embodies the sign Taurus the Bull with its two horns as symbols of Joseph’s sons in the tribes Ephraim and Manessah. [Deut. 33:16-17]

 As Patriarchal Astronomy, saw the poles, ecliptic and Equator all tied to the direction of earth’s axis, shows aspects of precession as part of the Creator’s plan to assess the geocentric view of Earth’s center position in Creation. The earth, is not a literal center of the Universe, but as the focus of the light shed by the Sun, Moon & Stars from a Godly view [Gen. 1:14-16], it is the figurative focal point of God’s Creation as man’s garden home. This aspect of the idea of the Sun’s dual year, as the Solar year depicts a heliocentric, or sun–centered solar system, noting it’s Daily/annual glow from earth’s view, as the central light of heaven, versus its cycle of precession. The key point of precession is seen, not only in the 2160 year-ages ruled by the Sun’s residence in each of the 12 signs of the zodiac, but also regarding the Celestial Gospel message of each zodiacal sign linked to the return of the Promised seed-Jesus Christ.

This Fig. 1 graphic from Harmonica Macrocosmica [A. Cellarius, Amsterdam 1660] depicts a Sun centered Copernican view of the cosmos. #4a

harmonica macrocosmica

The view of Restored Symmetry in the Creator’s Spiritual Cosmology relates to this context, a grasp of the relation between this angelic order in the first Heaven and Earth, is based on God’s perfect foreknowledge of Lucifer’s revolt, and His plan for Man’s Creation included the redemption of Mankind superceding Satan and his fallen angels, exemplified in the Perfect man Jesus Christ, who inherited authority over the 2/3rds of the Angels that retained their holiness, along with the redeemed of Israel with the Spiritual Body of Christ. We see a summary of an intact Angelic Godly order in Ezekiel. 1.

[Ezek. 1:5-6] 5 Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of man. 6
And every one had four faces, and every one had four wings. 

In Ezekiel’s vision the Cherubim each had four faces & four wings. As angels work between God and men, we see Cherubim traits, first with four wings and faces at the four corners of heaven. They also have four hands of a man under each of their wings, showing a 4-fold symmetry of service to God in heaven for men on Earth.

Figure 2. The Four Faces, Wings and Hands of the Cherubim

Image result for Cherubim of Ezekiel's vision images

We find added elements of dominion in these four Cherubim faces. as Man is created in God’s image, has earthly dominion, so the Lion–king is over the wild animal kingdom. As the Bull-king of domesticated animals, the Eagle is king of the air fowl, [Gen. 1:26-28]. In Fig. 2 Cherubim embody 4 cornerstone signs of the Hebrew Mazzaroth at 4 Compass points & Cardinal Directions. As the Cherubim’s 4 faces embody 4 royal stars/ constellations on the Sun’s ecliptic path, so 4 Cherubim are ever tied to four faces of Man/Aquarius, the Bull/Taurus, the Lion-king/Leo and the Eagle/Aquila.

Exodus 36 shows points of color in the Tabernacle’s veil of Cherubim, as we regard this color symbolism of services in the Temple and Tabernacle.

Ex. 36:35-36 And he made a veil of blue, and purple, and scarlet, and fine twined linen: with Cherubims made he it of cunning work. And he made there-unto four pillars of shittim wood, and overlaid them with gold: their hooks were of gold; and he cast for them four sockets of silver.

Four pillars held a veil, symbolizing Earth’s number, oriented to the 4 Cardinal Directions. The 4th digit rules this imagery, not just as 4 pillars held the veil of the Tabernacle, but also in 4 colors. The colors are Blue, in the peace, of God‘s presence, and His Son-the Prince of Peace. Purple shows Christ’s royalty, as King of Kings. The Man Jesus Christ offered his perfect blood, as high priest– the sin offering to redeem us. White linen shows righteous purity as perfect Servant of God. So, 4 Tabernacle colors-a 4D collective–show Christ’s 4-fold ministry as Chief cornerstone in 4 Gospels: Matthew, Mark, Luke, and John, depict 4 uses of the zemach branch in God’s Word, in his dominion over all Creation. These 4 pillars are 4 Cardinal Points, in the Solstices & Equinoxes–Cherubim Wheels of the ecliptic & Equator, at 4-corners of the sky, squaring the ecliptic circle.

These four cardinal points correspond to the four tribes, zodiacal signs and Tabernacle colors as follows:

Eagle/Aquila [replacing Scorpius below, a substitute North]
North/Scorpion/Scorpius/Dan/Red (omitted in Num. 24, Ps. 75:3ff)
East/Lion/Leo/Judah/Purple. (Numbers 24:9)
South/Man/Aquarius/Reuben/Blue. (Numbers 24:7)
West/Bull/Taurus/Ephraim & Manasseh/White(Numbers 24:8)

As symbolic references to the four quarters of heaven, the 4 unified faces of the Cherubim represent a composite of the celestial narrative, witnessing to the return of the promised redeemer, and his judgment on the assembly of the wicked.

The truths of Jesus as our Shepherd are vividly seen in 3 Psalms 22, 23 and 24, showing the sufferings and glory of the Lord. As Prophet, the Good Shepherd who gave his life not only for the sheep, but for the safe-keeping of all people who come unto him [John 10:11]. As the High Priest and the Great Shepherd, he is the first, last and only door, for the sheep, the Alpha and Omega, which provides the way of access through his blood and resurrection [Heb. 13:20] unto life, into the true spiritual fellowship with our Heavenly Father. As the King and Chief Shepherd, his return exhibits his final glory, coming as the King of Kings and Lord of Lords, [I Pet. 5:4, Rev. 19:16].

Thus, like the eastern shepherd, Jesus Christ embodies Jehovah-Nissi: the redemptive name for God protecting His people, [Ps. 23:1]. The Door, or gate gives access to the holiest of all was covered by a veil in both the Temple and the Tabernacle. The Tabernacle veil, hung on four pillars, separated the holy of the holies, the central point of God’s presence among His people, from the holy place. Woven into the fabric of this linen veil, the Cherubim were depicted, as a special class of angels who are prominent in God’s throne-room. They are uniquely seen with four faces corresponding to “four royal signs” of the zodiac, ruling four-corners of celestial pillars in heaven, also seen in the four constellation signs of Num. 24:4-9.

This Celestial depiction of the circuit and Way that God set before the Lord Jesus Christ is found in the 19th Psalm.

Ps. 19:1-3 The heavens declare the glory of God; And the firmament[a] [7540-Gen. 1:6-8] shows [b]His handiwork.#5 2 Day unto day utters speech, [#562-Num. 24:4] And night unto night reveals knowledge. 3 There is no speech nor language where their voice is not heard–[#8065].

Ps. 19:4-6.
4 Their line is gone out through all the earth, and their words to the end of the world. In them hath He set a tabernacle for the sun, 5 Which is as a bride-groom coming out of his chamber, and rejoiceth as a strong man to run a race. 6 His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof.

In Fig. 4 below we find a rendition of the Son/Sun of God running his course consisting of the four Cherubim at the Cardinal points of the Sun’s course on the Ecliptic, [Mal. 4:2-3].

Figure 4. The Four Celestial Signs at the four Compass points; Man, Eagle, Bull and Lion, with Christ in the center-vesica running his course.

The Four Cardinal Points

Ps. 19:7-8 7 The law of the Lord is perfect, converting [7725] the soul: [5315] the testimony [5715] of the Lord is sure, [539] making wise [2449] the simple.
8 The statutes of the Lord are right, rejoicing the heart: [3820]#6 the commandment of the Lord is pure, enlightening the eyes.

Ps. 19:7-8 depicts a pairing of the Heart and Soul, in the trials of our race, as we recover ourselves so we confess our sins to repent and return in fellowship, with God in response to our daily challenges.

Ps. 19:14 14 Let the words of my mouth, and the meditation of my heart, [3820]#7 be acceptable in thy sight, O Lord, my strength, [6697] and my redeemer.

The pairing of Heart and Strength [Ps. 18:1-2] shows The Lord as our Rock-  one of the 7 Genesis titles of Christ in the OT. As we embody the Lord’s Strength there is nothing we cannot overcome in our race.

Thus, the placement of all four of the royal stars in the cornerstone signs is consistent with the symbolism of emotional, spiritual, mental and physical aspects of all living souls of believers.

Figure 5. Aquila the Eagle above the Serpent-Serpens.#8

Antique constellation map of Sagitta, Aquila and Delphinus. Celestial star chart illustration published in London, 1893. Antique constellation map of Sagitta, Aquila and Delphinus. Celestial star chart illustration published in London, 1893. aquila constellation stock illustrations

Ezekiel’s vision at the river Chebar tells of the living creatures, specifically their four faces, matching the signs at the four Cardinal Directions of the ecliptic. As noted regarding the North, it was omitted for various reasons, the main likely due to the idolatry of Dan’s tribe (Judges 18:30-31). Manasseh was added to replace Dan to maintain 12 tribes, but omitting Dan was not only due to their idolatry, but also because this tribe led the other ten northern tribes into idolatry. This is why in the Cherubim’s four faces, the Eagle–Aquila was switched as the serpent’s natural enemy. We find in the Fig. 5 graphic above with the decan Aquila pictured directly over the serpent-Serpens’ tail @ the lower right, held by the man–Ophiuchus.

Up North we see the Eagle decan face of Aquila [Ezek. 1:10], replacing his born enemy, Dan’s Serpent/Scorpion, the one triple sign man/ Ophiuchus, wrestling a Serpent-Serpens, stamping out-Antares‘ Starlight, at the scorpion’s core. The vision of Ezekiel is recorded below.

This analysis of the Four Royal Stars is not only at the basis of the Celestial Gospel, but also in light of the First and Great Commandment in Mark 12:28-34, as we have just seen in Ps. 19.

28 And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first of all commandments? 29 And Jesus answered him, The first of all commandments is, Hear, O Israel; The Lord our God is one Lord: 30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. 31 And the second is like it, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.

32 And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but He: 33 And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. 34 And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question.

For Mankind to be unified in his Love for His God, he must give ALL his
Heart, Soul, Mind and Strength, in service. The sooner we realize the four fold unity of man, in service the sooner we’ll reap the full benefits of a unified life in our humble service to God. All who answer God’s Call, to serve with our All, in these 4 categories elevate ourselves into a maximum loading zone of God’s Miracle everlasting Abundance.

Several ancient cultures designated four bright stars in the zodiac as the “four corners of the earth” or the “four royal stars.” At the time the constellations were drawn by Shem, these four stars were near the sun’s location in the sky on the 1st day of autumn, winter, spring & summer, regarded as four Cardinal Points of the heavens.

These 4 stars were well known at the ecliptic 4 corners, the first was a bright red star, Antares that anciently marked the autumnal equinox, in the heart of Scorpius, as the sun appeared the first day of autumn. 

The next bright star Fomalhaut, marked winter, trailed by Aldebaran, a very bright red star-180.0° opposite on the ecliptic from Antares, marked Spring Equinox, as Antares marked the Autumn. Finally, the bright star Regulus, located almost exactly on the ecliptic, marked Summer. Regulus, was “the Prince,” and traditional leader of these four royal stars. #9 [n]

We see four royal stars in their own Ecliptic sign of 12 Mazzaroth signs. Antares the heart of the Scorpion, as in Aquarius–the royal star Fomalhaut, the Southern Fish–eye at the end–stream of waters poured out in Aquarius, [Isa. 44:2-4]. We also see Aldebaran–the Bull’s-eye in (Taurus–reem), and lastly, Regulus in the Lion’s heart (Leo), king of royal stars. These 4 are cornerstone signs not only as the Great Pyramid’s Square base, as 4 tribes/apostles reflect in the sky, as chief corners on the ecliptic’s Great Square, form the basis of ‘squaring the circle,’ or ‘cubing the sphere’ in geometry. These truths work as added handles to grasp the Gospel in the Stars.

Gen. 3:22-24 22 Then the Lord God said, “Behold, the man has become like one of Us, to know good and evil. And now, lest he put out his hand and take also of the tree of life, and eat, and live forever”— 23 therefore the Lord God sent him out of the garden of Eden to till the ground from which he was taken. 24
So He drove out the man; and He placed Cherubim at the east of the garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of life.

As Rev. Nessle taught Guarding the Way to the Tree of life was essential in preventing the Serpent from gaining access to this tree which would have corrupted Adam & Eve in their fallen state, and cancelled God’s plan for human salvation.

This first Cherubim mention in Scripture sets a precedent for the other four Cherubim who embody the four corners of the ecliptic as the four royal stars on Way holding the Celestial Gospel in the constellations of the ecliptic. As the Lord placed the Cherubim at the east of the garden of Eden, with a flaming sword that turned every way, to guard the way to the Tree of life. This is the 1st usage of “Cherubim” Cherub [#3742]-winged order of angel who stood over the Mercy seat in the holiest of all. [Ex. 37:7-9] They are said to rank below the Seraphim, which likely accounts for the Seraphim having six wings and the Cherubs having four. [Rev. 4:6-8]#10

Adam was charged to dress [5647] & keep [8104-shamar]#11 guard as a watch-man, to keep safe, preserve, protect [1Sam. 26:15-16, Job 2:6 Satan is warned not to harm Job’s life] Abner was worthy of death as he did not keep his Lord the king, the Lord’s anointed [#4899], we must keep our mouth’s [Prov. 13:3]. Gen. 18:19, 28:15-20 keep the Lord’s way, [Jacob’s ladder] 37:11 Jacob kept Joseph’s dream narrative, Deut. 4:9 keep our Souls in God’s Word. Ps. 16:1, 25:20, Josh. 6:18 abstain from idols, Ps. 17:4 avoid the destroyer’s paths. Keep the Covenant [Gen. 17:9] God is keeper of Israel, [Ps. 121:4, Ex. 13:18, 21-22, Num. 22:23, 31-32, Deut. 6:7, 10:12, 26:17-19, Ps. 91:11, 103:7, Isa. 55:8-9,]

Ex. 25:17-22
17 “You shall make a mercy seat of pure gold; two and a half cubits shall be its length and a cubit and a half its width. 18 And you shall make two cherubim of gold; of hammered work you shall make them at the two ends of the mercy seat. 19 Make one cherub at one end, and the other cherub at the other end; you shall make the cherubim at the two ends of it in one piece with the Mercy Seat. 20 And the cherubim shall stretch out their wings above, covering the Mercy Seat with their wings, and they shall face one another; the faces of the cherubim shall be toward the Mercy Seat. 21 You shall put the Mercy Seat on top of the ark, and in the ark you shall put the Testimony that I will give you. 22 And there I will meet with you, and I will speak with you from above the Mercy Seat, from between the two cherubim that are on the ark of Testimony, about everything which I will give you in commandment to the children of Israel.

These Cherubim not only inhabit The Throne-room of the Almighty, along with the Holy of the Holies where the Heavenly Father inhabits the area between the Cherubim above the Mercy Seat. But their unique link in God’s
presence is tied to the wheels appearing with the Personal presence of the Almighty on the Earth. The Vision of the Ancient of Days recorded in Dan. 7:9–10, relates to this;

9 “I watched till thrones were [d]put in place, And the Ancient of Days was seated; His garment was white as snow, And the hair of His head was like pure wool. His throne was a fiery flame, Its wheels a burning fire; 10 A fiery stream issued and came forth from before Him. A thousand thousands ministered to Him; Ten thousand times ten thousand stood before Him. The [e]court was seated, And the books were opened.

Here we find the Throne of the Almighty–Ancient of Days was fiery flame, Its wheels a burning fire;

2Chron. 5:7-8 7 Then the priests brought in the Ark of the Covenant of the
Lord to its place, into the inner sanctuary of the [a] Temple, to the Most Holy Place, under the wings of the cherubim.  8 For the cherubim spread their wings over the place of the ark, and the cherubim overshadowed [3680] the ark and its poles. [3680–kacah-to cover, clothe, conceal, hide, keep secret, as the pillar of cloud covered the Tabernacle, Num. 9:16, Js. 5:14-20, covering or hiding sins is forgiveness, Ps. 32:1, 85:2, 103:3, 11-12, cp. Prov. 17:9, 28:13, Neh. 4:5, see #3722-Kaphar].#12

Note the similarity and repetitions between 2 Sam. 22 and Ps. 18:10-19 below;

2Sam. 22:7-20 7 In my distress I called upon the Lord, And cried out to my God; He heard my voice from His temple, And my cry entered His ears. 8 “Then the earth shook and trembled; The foundations of [c]heaven quaked and were shaken, Because He was angry. 9 Smoke went up from His nostrils, And devouring fire from His mouth; Coals were kindled by it. 10 He bowed the heavens also, and came down with darkness [6205] under His feet. 11 He rode upon a cherub,[3742] and flew; And He [d]was seen upon the wings of the wind.[7307] 12 He made darkness[2822] canopies around Him, Dark waters and thick clouds [5645] of the skies. 13 From the brightness before Him Coals of fire were kindled. 14“The Lord thundered from heaven, And the Most High uttered His voice. 15 He sent out arrows and scattered them; Lightning bolts, and He vanquished them. 16 Then the channels of the sea were seen, The foundations of the world [8398] were uncovered, At the rebuke of the Lord, At the blast of the breath[7307] of His nostrils. 17 “He sent from above, He took me, He drew me out of many waters. 18 He delivered me from my strong enemy, From those who
hated me; For they were too strong for me. 19 They confronted me in the day of my calamity,[343] But the Lord was my support. 20 He also brought me out into a broad place; He delivered me because He delighted in me. [Job 22:11-17]

These 2 sections of Scripture in 2 Samuel & Ps. 18 are nearly identical in their witness of God who rides on cherubs or chariots they embody, vanquishing His foes. This got me thinking about the wheels linked to the Cherubim and their movement.

Ps. 18:9-19 9 He bowed the heavens [8064] also, and came down with darkness
[6205] under His feet. 10 And He rode[7392] upon a cherub, and flew; He flew upon the wings of the wind.[7307] 11 He made darkness[2822] His secret place; His canopy around Him was dark waters And thick clouds of the skies. [7834]
12 From the brightness before Him, His thick clouds passed with hailstones &
coals of fire. 13 The Lord thundered from heaven, And the Most High uttered His voice, [d]Hailstones & coals of fire. 14 He sent out His arrows & scattered
[e] the foe, Lightnings in abundance, and He vanquished them. 15 Then the channels of the sea were seen, The foundations of the world [8398] were uncovered at Your rebuke, O Lord, At the blast of the breath [7307] of Your nostrils. 16 He sent from above, He took me, He drew me out of many waters. 17 He delivered me from my strong enemy, From those who hated me, For they were too strong for me. 18 They confronted me in the day of my calamity, But the Lord was my support. 19 He also brought me out into a broad place; He delivered me because He delighted in me.

Ps. 99:1 The Lord reigns; Let the peoples tremble! He dwells between the cherubim; Let the earth be [a]moved! 2 The Lord is great in Zion, And He is high above all the peoples. 3 Let them praise Your great and awesome name
[b] He is holy.

Our God is the only One Who dwells Between the Cherubim as seen with the original Ark of the Covenant resting directly under the center of the Cherub’s outstreched wings, God reigns above the place for atonement between the Cherubim unified in the holiest of all, on the Mercy Seat.

Ex. 37:6-9 6 He also made the Mercy Seat of pure gold; two and a half cubits was its length and a cubit and a half its width. 7 He made two cherubim of beaten gold; he made them of one piece at the two ends of the Mercy Seat:[3727-kapporeth– ark lid, from 3725–kippur, atonement]#13 8 one cherub at one end on this side, and the other cherub at the other end on that side. He made the cherubim at the two ends of one piece with the Mercy Seat.
9 The Cherubim spread out their wings above, and covered the Mercy Seat with their wings. They faced one another; the faces of the cherubim were toward the mercy seat.

In this same sense we can grasp the Covering Cherub of Ezek. 28:13-16. Every precious stone [9] was his covering, [4540] the workmanship of his tabrets [8596] & thy pipes [5345] pierce a hole for sound was prepared [3559–kuwn] in thee in the day he was created. The repetition in “midst of Stones of Fire” in v. 14-16 shows fiery gemstones of each jewel reflecting the light and sound of their angelic choral units in worship of the Almighty, Lucifer was the Chorus-master. This parallels a repetition of “the day thou wast created” in vs. 13-15, mirrors the “midst of stones of fire” perhaps revealing the creation of his covering with his own inception, and other things. Curiously, “thy precious stones“ were his covering, as he was the cherub that covered–maybe showing   a symbiotic relationship with his bejewelled covering of fiery gemstones, of the chorus master with his orchestra of angelic choral units. [Job 38:7]

 Ezekiel 1 is where we find a treasure of truth on the Cherubim. In v. 4 we read; 4 Then I looked, and behold, a whirlwind was coming out of the north, a great cloud with raging fire engulfing itself; and brightness was all around it and radiating out of its midst like the color of amber, out of the midst of the fire. 5 Also from within it came the likeness of four living creatures. And this was their appearance: they had the likeness of a man. 6 Each one had four faces,
and each one had four wings. 7 Their [c]legs were straight, and the soles of their feet were like the soles of calves’ feet. They sparkled like color of burnished bronze. 8 The hands of a man were under their wings on their four sides; and each of the four had faces and wings. 9 Their wings touched one another. The creatures did not turn when they went, but each one went straight forward.

10 As for the likeness of their faces, each had the face of a man; each of the four had the face of a lion on the right side, each of the four had the face of an ox on the left side, and each of the four had the face of an eagle. 11 Thus were their faces. Their wings stretched upward; two wings of each one touched one another, and two covered their bodies. 12 And each one went straight forward; they went wherever the spirit wanted to go, and they did not turn when they went.
13 As for the likeness of the living creatures, their appearance was like burning coals of fire, like the appearance of torches going back and forth among the living creatures. The fire was bright, and out of the fire went lightning. 14And
the living creatures ran back and forth, in appearance like a lightning flash.

The closest thing to this heavenly image of lightning flashes mingled with fire, I can recall is a recent eruption of a volcano, since its is the only natural image I can compare it to. On Sunday, Jan. 12th the Taal volcano roared to life, and this eruption on the volcanic island sent “steaming, ash and rock up 6 to 9 miles into the sky.” On Monday hot lava spewed from the Philippine volcano after it’s eruption of ash, steam and Lightning caused villagers to flee, closing down Manila’s International airport. #14

The image of the Cherubim are first linked to God’s presence in his Heavenly throne-room in 2 Sam. 22:11, Ps. 18:10 where He rode on the Cherub and flew on the wings of the wind. As we have already noted the celestial link between the Cherubim keeping the Way of the Tree of life, and its association with the other four Cherubim at the four corners of the Ecliptic-its enlightening to see the image below of the wheels of the Precession of the Poles, where 2 wheels of the Ecliptic and the Celestial Equator overlap to depict the Precession of the Northern Pole star, or the fall of the Dragon [Rev. 12:1-13, Isa. 14:12-22] from his first estate. This wheel of the Ecliptic and Equator certainly fits the description in Ezek. 1:15-17 below of a wheel upon the Earth. In this case we see the one Wheel upon the Earth, accurately since 2 Earthly poles in their Geographic and Magnetic poles on Earth’s surface reflect the poles of the Ecliptic and the Equator, fill in an image of God’s celestial structure of stars
in the sky [Gen. 1:14-17].

Figure 6. The Hebrew “wheel within a wheel” from Ezekiel’s vision. #15

As symbolic references to the four quarters of heaven, the 4 unified faces of these living creatures [Rev. 4:6] represent a composite of the celestial narrative, witnessing to the return of the promised redeemer, and his judgment on the assembly of the wicked.

This correlation between the four Cardinal Directions of the horizon seems an obvious celestial reference, endorsed by the celestial wheels within wheels tied to the Cherubim, [Ezek. 1:16, 20-22, 10:1-22]. These wheels relate to the celestial structure of the ecliptic and the Equator, as one wheel is seen within the other, with their crossover points as the equinoxes. One Hebrew word for “wheel” in  Ezekiel, [10:2, 10] is galgal [*H1534], #16 a variant of “Gilgal“ [*H1536], #17 the “Hill of God,” [I Sam. 10:5] where Joshua set up an altar of twelve stones [Josh. 4], one for each of the 12 tribes of Israel. The word galgal is also a root of our word “Galaxy,” showing a celestial context of the wheels into modern days. Similar to the stellar reference of the 12 precious stones of the High Priest’s breastplate, as symbols of the twelve signs of the zodiac, Joshua’s altar marked their entry into the promised land, first deeded to Abraham [Gen. 13:14-15]. As God marked the end of the Israel’s wilderness sufferings even as He marked their exit from Egypt, with a miracle of parting of the waters, both of the Red Sea and of the Jordan River. He also marked the start of Israel’s reign of kings both in the anointing of Saul, with the first Passover in the Promised Land at Gilgal. Josh 5:9-10 has a figurative portrait of this initial Passover, as Israel trusted in the Lord, commiting [1556] to Him, He always bring it to pass, as
the “wheels of God’s justice” rolled over the heathen that stood in Israel’s way. 

The celestial application of this word in the “Ecliptic“ path around the Earth we find in Ezek. 1:15-28 below: 

Figure 7. Earth’s Axis related to the Ecliptic and Equator in Precession

precession of the poles

The Cherubim are a key link to God’s Throne-room in Ezek. 1:15-28;

Ezek. 1:15 15 Now as I looked at the living creatures, behold, a wheel was on the
earth beside each living creature with its four faces. 16 The appearance of the wheels and their workings was like the color of beryl, and all four had the same likeness. The appearance of their workings was, as it were, a wheel in the middle of a wheel. 17 When they moved, they went toward any one of four directions; they did not turn aside when they went. 18 As for their rims, they were so high they were awesome; and their rims were full of eyes, all around the four of them. 19 When the living creatures went, the wheels went beside them; and when the living creatures were lifted up from the earth, the wheels were lifted up. 20 Wherever the spirit wanted to go, they went, because there the spirit went; and the wheels were lifted together with them, for the spirit of the [d] living creatures was in the wheels. 21 When those went, these went; when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up together with them, for the spirit of the living
creatures was in the wheels.  22 The likeness of the [f]firmament above the heads of the [g]living creatures was like the color of an awesome crystal, stretched out over their heads. 23 And under the firmament their wings
spread out straight, one toward another. Each one had two which covered one side, and each one had two that covered the other side of the body. 24 When they went, I heard the noise of their wings, like the noise of many waters, like the voice of the Almighty, a tumult like the noise of an army; and when they stood still, they let down their wings.

 25 A voice came from above the firmament that was over their heads; when-ever they stood, they let down their wings. 26 And above the firmament over their heads was the likeness of a throne, in appearance like sapphire stone; on the likeness of the throne was likeness with the appearance of a man high above it. 27 Also from the appearance of His waist and upward I saw, as it were,
the color of amber with the appearance of fire all around within it; and from the appearance of His waist and downward I saw, as it were, the appearance of fire with brightness all around. 28 Like the appearance of a rainbow in a cloud on a rainy day, so was the appearance of the brightness all around it.
This was the appearance of the likeness of the glory of the Lord.

This is the spiritual message the heavenly Father intended to be communicated over the face of the Earth, a far cry from idols of “astrological ages” promoted in various cultural myths throughout history. Only with a Scriptural view of the
precession of the equinoxes in its true Biblical context, can we gain wisdom that God has stored for us in Creation’s master temporal cycles. Though at times we see glimmers of true light, shining through myth’s of broken symmetry and on occasion even Astrology, we gain an unobstructed view when we take heed to both of a 2-part harmony of God’s Written Word, with His Celestial Gospel. This approach truly provides a lost history that archaeo–astronomy missed for millenia.

As part of the Creator’s grand design, the 25,920-year precessional cycle of the sun’s apparent retrograde motion against the backdrop of the tropical zodiac, depicts the Sun’s dwelling in successive zodiacal signs, dictated by earth’s shifting axis and equatorial pole. Thus, with the precession of the vernal point/vernal
equinox in mind, Earth’s central position, showing it’s figurative geocentric view, as referred to above, is not only observed with respect to the solar system, but the Earth’s centrality involves a much larger cosmic district than our community roundabout of the planets and asteroid belt. As Gen. 1:16-17 says, not only in the Sun and Moon, but also the Stars were created to shed their light upon the Earth. This includes the entire zodiacal structure, the great celestial wheels of
stars of the ecliptic, the Equator and the historical motion of their poles.

In modern astronomy we imagine a “Celestial Sphere” as reference to conceive of a rotating sphere around the Earth, on which we fix the Stars & Planets, but we understand it’s not the celestial sphere that turns on its axis, but Earth that turns around this axis, generating the illusion that the sky revolves ‘round us, as the Day/night cycle advances. As the source of Earth as a Universal center of Creation, opposed by Galileo who favored a Copernican heliocentric view held by the Roman Catholic Church that summoned him before the 1615 Roman Inquisition, which concluded that his opinions contradicted accepted Biblical interpretations.[14][15][16] #17a

Today, we know that it is not the celestial sphere that turns as night and day
advance, but rather the planet on which we live. We can post an imaginary rod through Earth’s North and South Poles, to represent our planetary axis. It is because the Earth turns on this axis every 24 hours that we see the Sun, Moon, and stars rise and set with atomic clock accuracy. Today, we know that these celestial objects are not set on a dome, but at greatly varying distances from us  in space. Nevertheless, it serves as a convenient tool to talk about the celestial  sphere to help us track the celestial objects in the sky.

The Graphic in Figure 8 below depicts the equatorial north/south poles extended through the Earth. This depicts the Earth’s axes, reflecting the dual motion of the daily/annual solar cycle, versus the Sun’s retrograde Precessional cycle at the poles. As Earth’s axes generates Northern/Southern polar cycles, we not only view a “wheel within the wheel,“ Bible perspective of this cycle, but we find the role of Earth’s axes in the celestial motion of the wheels on this axle, in synch with the timing of the Almighty Who spun the planets in their cycles at Creation. As we envision this in a Figure 8 graphic below, the great celestial
wheels rotating around the Ecliptic North and South poles.

Ps. 103:18-22 18 To such as keep His covenant, And to those who remember His commandments to do them. 19 The Lord has established His throne in heaven,
And His kingdom rules over all. 20 Bless the Lord, you His angels, Who excel in strength, who do His word, Heeding the voice of His word. 21 Bless the Lord, all
you His hosts, You [c]ministers of His, who do His pleasure. 22 Bless the Lord, all His works, In all places of His dominion. Bless the Lord, O my soul!

Ps. 104:1-6 Bless the Lord, O my soul! O Lord my God, You are very great: You are clothed with honor and majesty, 2 Who cover [5844–attah: wrap, veil, array, clothe, roll, clad] Yourself with light [216–owr: light, lightning, daylight, bright,  luminary, sunlight, dawn as indicator of time, Gen. 44:3, Isa. 60:1-3, Ps. 104:19-22, 19:8, 137:6-9, Jer. 31:35] as with a garment, Who stretch out the heavens like a curtain. 3 He lays the beams of His upper chambers in the waters, Who makes the clouds His chariot, Who walks on the wings of the wind, [7307] 4 Who makes
His angels spirits, [7307]#18 His ministers a flame of fire. [784] 5 You Who laid the foundations of the earth, so that it should not be moved forever,

6 You covered it with the deep as with a garment; The waters stood above the mountains. At Thy rebuke they fled; At the voice of Your thunder they hastened away. 8 They went up over the mountains; Tehy went down into the valleys, To the place that You founded for them. 9 You have set a boundary
[#1366-gebuwl, bound, a twisted line]#19 that they may not pass over, that they may not return to cover the earth.

The Flaming Sword [#2719] wielded by the Cherubim of Genesis 3:22-24 can refer also to a figurative sword of Lightning above, in Ps. 104:3-4 linked to God’s holiness and Judgment, to guard the way to the Tree of Life. We also see the “Sword of the Lord“ [Ezek. 21:3-16] to protect the Land of Israel, warring against her enemies.#20  

In 2 Sam. 22:11 & Ps. 18:10, we saw the Almighty as He: 10 And He rode [7392] upon a cherub, and flew; He flew upon the wings of the wind. [7307] We find the essence of this truth repeated in Ps. 104:3b-4 above as the Lord rides on His cherubs in His chariots of the clouds, on the wings of the wind. As the Earth’s axis/axle rotate according to God’s timing via its poles, so the great wheels fly on the wings of the wind. Below, in Fig. 8 we see how the Earth is depicted central in God’s Creation, as its axes embody a “wheel within the wheels,” rotating around the axes poles of the Celestial Ecliptic and Equator. 

With Earth as the figurative center of Creation and the object of the three-fold celestial light shed from the heavens, the purpose and beauty of the cosmos is to shed its threefold light upon the earth, as God began with the dual year of the Sun, as seen in Psalm 19 and in Joseph’s two dreams in Genesis 37. We see the dual Solar year, in the Sun’s annual and retrograde precessional cycles, with the Celestial vs. agricultural themes implied in the tree of life, referenced in Joseph’s two dreams.

We can see how the geographic and magnetic Earthly poles are reflected in the North/South Poles of the ecliptic and the Equator, in the sky map seen in Figure 8. below.

magnetic poles

The Sun’s Cycle of Precession

The initial Biblical evidence of precession in Psalm 19, introduces the role of the Solar “dual year,” or its annual and precessional cycles, the two prime standards for astronomical time. This differentiates the Sun’s dual year, first seen in it’s annual cycle, spending one month in each sign of the 12 Zodiacal signs, versus the retrograde precessional cycle, where it spends a “great month” or 2,160 solar years in the 12 signs of the ecliptic. As the Sun moves through all 12 signs of the tropical zodiac, the Sun completes a cycle of the “great year,”  in about 25,920 solar years. The sixth verse of Psalm 19 briefly refers to this apparent retrograde motion of the Sun:

Psalm 19:6 
His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof.

“His going forth is from the end of the heaven… a reference to the Sun’s path through the ecliptic, so called because all the solar and lunar eclipses occur on this course. The words “going forth” in Hebrew are mowtsa [*H4161], meaning the dawn, the east, a gate, the rising of the sun. 55

This refers to the place or gate of the rising of the Sun, also known as the vernal
point of the Spring Equinox, the sign of the zodiac where the sun rise occurs, indicating the sun’s retrograde precessional movement, because the sun rises in a different “gate,” or successive zodiacal house on average each 2,160 years.
The sun’s annual cycle, or solar year is seen in “his circuit” above, which in the Hebrew is (*H8622) tequphah: rendered, “at the end of the year” [2 Chron. 24:
23],#21 an obvious reference to the annual solar cycle. Thus we have in brief, a Biblical contrast between these two solar cycles. The Genesis 37 record of the dreams of Joseph takes us into greater depth on the Biblical testimony of precession. Joseph’s 2nd dream in Gen. 37:9-11 reveals the precessional context, with its use of stellar terms, in particular the “eleven stars making Obeisance” to his star or sign of the Bull, Taurus. The 12 “stars” of Joseph’s dream correlate with Jacob’s 12 sons in Gen. 49 forming the Sidereal zodiac. One can also view the precession of the Vernal equinox as Solar retrograde motion against a fixed background of the sidereal Stellar zodiac in the stars. Thus, Joseph’s second dream reveals astronomical truth that his first dream
with an agricultural theme, does not. This perspective of the Genesis records in chapter’s 37 & 49 can help us differentiate between the various temporal cycles of solar/lunar time, galactic time, supplying elevated views of cosmic time in the motion of the Milky Way Galaxy. The galactic year, also known as a cosmic year, is time required for the Sun to orbit once around the center of
the Milky Way Galaxy.#22[1] A galactic year is near 225 million Earth years. [2]
The Solar System is moving at average speed of 230 km/s (828,000 km/h) or 143 mi/s (514,000 mph) within its trajectory around the Galactic Center. [3]

The axes marked on the zodiac show the movement of Solstices & Equinoxes through the constellations between the foundation of Egypt and the building of the Denderah Temple. Sirius appears twice – once on the true North-South axis, of Denderah’s Zodiac above the horns of the “cow of Isis“, and also on the axis of the temple, as Horus on a papyrus stem. The star’s light shines in
the inner temple on New Year’s Day, at Sirius’ heliacal rising, as the temple was built. In that era, it would have coincided with the summer solstice in Cancer, which is why Sirius also appears aligned to Cancer on the North-South axis.

John Lash points out another axis on the Dendera Zodiac, which goes from the four rams’ heads, through Pisces, across the pole to the star Spica, being held by Virgo. This, he says, points out the vernal equinox today. As the line extends through the Square of Pegasus, at exactly 90 degrees to this axis, an
other line drawn through the tip of Sagittarius’ arrow, points to the Galactic Centre, where the solstice alignment occured in 2012. John Lash’s summed up his Dendera theory in Colin Wilson’s book, Atlantis Blueprint, found in the Dendera Zodiac link opening this paragraph.

We must recall that the Rules of the Celestial Gospel tell us that God named & numbered the stars in Ps. 147:4, which is why a History of Biblical Astronomy takes priority over human astronomical history. A goal of Biblical Astronomy records the original star names God gave, to define the truth of the Celestial Gospel, not the idolatry of mankind who corrupted these first truths in their astrologies, that remain forbidden by God, [Deut. 4:15-28, Isa. 47:9-15]. 

Tying the Cherubim to the four royal stars of the ecliptic [Leo, Taurus, Aquila, & Aquarius] linked the four Royal faces anciently tracked as seasonal transition points of the year, on the ecliptic goes back to when the king star Regulus was identified in Summer’s solstice in bygone ages. These celestial turnstiles tracked the four gates or annual divisions marked by the Cherubim’s four faces. Just as the first Cherubim protected the integrity of the Ecliptic Sign/Star Names, in Gen. 3:22-24, we too are charged in this solemn duty to protect the integrity of the Celestial Gospel, with their God given Star names.

Regulus sits near exactly on the ecliptic, the path the Sun, Moon, & planets all travel across our sky, making it a key fixed star point that ancient astronomers had for tracking our Earthly temporal seasons. Historians, or astronomers did not choose the name Regulus, prince of Leo the Lion of Judah, the Almighty as the Creator did, telling us of His only begotten Son-the Lord Jesus Christ, who differs from the Father, being born in the flesh, thus not being Omnipresent.

This is an important key in keeping the identity of the Lord Jesus Christ distinct from His Heavenly Father whose commandments he has kept as the first-born from the dead. He is our commander that we will follow in victory on white horses to conquer, defeat and utterly vanquish our spiritual enemies.

Rev. 19:13-16 13 He was clothed with a robe dipped in blood, and His name is called The Word of God. 14 And the armies in heaven, clothed in [f]fine linen, white and clean, followed Him on white horses. 15 Now out of His mouth goes a [g]sharp sword, that with it He should strike the nations. And He Himself will rule them with a rod of iron. He Himself treads the winepress of the fierceness and wrath of Almighty God. 16 And He has on His robe and on His thigh a name written: KING OF KINGS AND LORD OF LORDS.

Bless the Lord!

Footnotes

1. Strong’s Concordance [#8104-Shamar], James Strong
2. IBID-(*H7812 shachah)
3. IBID- (H4910–maschal)
4. IBID-(*H7812)
4a. Fig. 1 Picture credit #4a from Harmonica Macrocosmica [A. Cellarius, Amsterdam 1660] depicts a Sun-centered Copernican view of the cosmos.
5.  Strong’s Concordance [7725] the soul: [5315] the testimony [5715]  the Lord is sure, [539] making wise [2449] the simple. 8 statutes of the Lord are right, rejoicing the heart: [3820], James Strong
6. Strongs Concordance #7549 Raqiya–Gen. 1:6-8,20, 2:6, Job 26:7, Ps. 104:3, 148:4, Ezek. 1:22-26, James Strong 
7. IBID #3820
8. Figure 5 Picture credit Witness of the Stars, p. 80, E.W. Bullinger
9. Johnpratt.com
10. Strongs Concordance, Cherub [#3742]-winged order of angel, James Strong
11. IBID, [8104-shamar] guard as watchman, to keep safe, preserve, protect [1Sam. 26:15-16, Job 2:6… James Strong 
12. IBID, [3680–kacah-to cover, clothe, conceal, hide, keep secret, as the pillar of
cloud covered the Tabernacle, Num. 9:16, Js. 5:14-20, covering or hiding sins
is forgiveness, Ps. 32:1, 85:2, 103:3, 11-12, cp. Prov. 17:9, 28:13, Neh. 4:5, see #3722-Kaphar].
13. IBID-[3727-kapporeth– ark lid, from 3725–kippur, atonement]
14. https://www.theguardian.com/world/gallery/2020/jan/13/lava-gushes-from-taal-volcano-in-philippines-in-pictures [Picture credit]
15. Figure 6 picture credit, [Jewishenclopedia.com]
16. Strongs Concordance, A Hebrew word for “wheel” in Ezekiel, [10:2, 10] is galgal [*H1534-wheel, waterwheel, whirlwind, Isa. 5:28, Chariot wheel-Ezek. 26:10], James Strong
17. IBID, a variant of “Gilgal” Isa. 28:28 [*H1536], James Strong
17a. https://en.wikipedia.org/wiki/Galileo_Galilei  [14][15][16]
18. IBID, Repetition of [#H7307-ruwach; air for breathing from H7306] in Ps. 103:3-4, refers to His ministers a flame of fire [H784]. Ex. 3:2,13:21, 14:24, 19:17-18, Num. 11:
1-3, 16:30-40, Deut. 1:33, 4:24, 33, Judg. 6:19-24, 1Kg. 18:23,24, 38-40, 19:12, 2Kgs. 1:10-12, 2:11, 6:17, 1Chr. 21:26, Neh. 9:12, Job 1:16, Ps. 105:39, Prov. 25:22, Isa. 43:2, Jer. 23: 29, Ezek. 10:2, 6-7, Dan. 5:20, 7:9-10, 10:6]
19. IBID, 1366-gebuwl, bound, a twisted line], James Strong
20. IBID, [#2719]-katesthio-to devour
21. IBID, (*H8622) tequphah, James Strong
22a. en.wikipedia.org/wiki/galacticyear
22b. IBID
22c. IBID
24.

 

King Cyrus God’s Anointed King

Welcome to July 2026′ 12th Anniversary Blog folks! July‘s study marks 12 years of Biblical Astronomy research in honor of the Celestial Gospel. As we proceed in our view of Persia’s Empire, we reveal the facts of King’s Darius I, Xerxes 1, and Artaxerxes I, in their transfers of royal power. Our unity on this topic infers Queen Esther’s husband was Darius I, due to Mordecai’s old age,  making it a study goal to uncover an identity of Xerxes’ wife. This urges a study of all evidence from other views, to fully examine the topical context. In revealing the chronology ending Darius‘ reign, opening to Xerxes’ rule, to align the chronology, we cite a key period in history lined up with the co-regency of Xerxes 1 & Darius 1. The key in hunting a history of this co-regency was found by Gerard Gertoux,‘ tied to periodic astronomical intercalations during this time:

Intercalations during the co-regency of Xerxes with Darius I, sparked a chronological debate among Greek historians as to whether Xerxes died in 475 BC, according to Herodotus and Thucydides, or in 465 BC, according to the Babylonian royal lists, was decided by the famed Greek astronomer, Claudius Ptolemy, who published around 150 AD the Babylonian (and Achaemenid) chronology dated after the Nabonassar era, that began in 748 BC. Claudius Ptolemy converted all Babylonian dates into the Egyptian civil calendar, that allowed him to verify historical synchronisms with Egyptian chronology. He also verified accurately some lunar eclipses found in astronomical tablets dated in Year of the King (Almagest). A result of Ptolemy’s reliance on verifiably–dated eclipses, is all historians after 150 AD, without exception, adopted a Babylonian chronology and modified the Greek chronology to bring it into line with the new absolute chronology of the Achaemenid period. This Babylonian chronology established by Claudius Ptolemy was confirmed by the BM 34576 tablet (copy of the King List dated 99 BC). A study of all tablets (contracts & inscriptions) dated during the period 626–331 BC was published; (Parker, Dubberstein: 1956) and demonstrated that all durations of the Achaemenid period agreed with those of the Babylonian royal lists, providing several short co-regencies were admitted shortly before and during the enthronement of the new king.” #1


The accession of Xerxes in year 26 of Darius I (496 BC) occurred in a normal year, made his first year of reign an intercalary year (in Babylon), but since Xerxes resided in Persepolis the Persian astronomical priests did not add   an intercalary month at year’s end (XIIb), they visibly began a new cycle of  intercalation from the 2nd year of Xerxes (2U), shifting Xerxes intercalation cycle, that began in Persepolis (Ossendrijver: 2018, 141), from that of Darius. The intercalation cycle began during the reign of Xerxes, continuing till the end of Artaxerxes I’ reign. #2 In our last 2 blog-studies we presented Eclipse evidence for the Death of Xerxes in 475BC from Gerard Gertoux. #3

We find in 475 BC the Moon was 20° behind Sagittarius, and in 465 BC it was in the sign Sagittarius. According to an astronomical tablet the 1st lunar eclipse [total] was: in Sagittarius‘ 4 rear stars in [475 BC]. Thus, via astronomy, Xerxes died (14/V/21) on Wed. 23, August 475 BC with his accession 21 years earlier in 496 BC, also Darius I’ Year 26. Despite Pierre Briant denying his co–regency due to his ideology, he admits Xerxes was Crown Prince long before Darius‘ death, because if Xerxes became Crown Prince just before the death  of Darius, one must admit that this king waited a long time-till his 72nd year in 486 BC#43/4, as Xerxes was 35 yrs old, when his parent’s union dated to Darius’ accession in 522 BC. Consequently, this chronology involves Xerxes’ choice before 490 BC.# 44/5.In fact, Xerxes was both the crown prince and co–regent, in a 10-year co-regency, with his accession from 496BC till the death of Darius in 486BC.

As Alignment depends on Accession Date, the alignment of Persian and Jewish years of Xerxes to any postdated reign, depends on whether a Persian or Jewish New Year came first after accession. If Xerxes’ year 21 on a Persian Calendar was 465, his year 1 was 485 BC, from spring to spring; he must have come to the throne some time before that, since his “accession year was the part of his reign preceding his first full calendar year. His accession date can be shown some  time preceding Nov. 486BC, because the latest known tablet dated in his father-Darius‘ last regnal year- in the 7th month, was first dated in Xerxes‘ reign in the 8th month (approx. Dec. 1). #38/6 After his accession in November, 486 BC, the first New Year’s Day to arrive was the Egyptian-1st of Thoth, in December (Fig. 2- I); #39/7. The Egyptian 1st year began, but those of his subjects who used the Babylonian-Persian calendar (band 2) would not begin to date by his first year until the next Nisanu I, the next Spring; and those who used the Jewish fall-to-fall; Tishri calendar (band 3) continued to date the accession year until their New Year’s Day came-next Tishri I, in the 7th month–almost a year after his accession and half a year after the Persian year I had started. (That is why, in some of these papyri, the Dateline in 2 calendars can have 2 regnal years.) So, in his reign, any specific year of Xerxes from year I to year 21–began earliest
in an Egyptian calendar, then in a Persian calendar, and last in the Jew’s time table. This demonstrated that the Jewish year 21, reckoned from Tishri I, must be 465BC.#7a.

As we see in the Book of [Esther 1:9-19, 2:4] Ahasuerus‘ former wife was Vashti. Yet, the Great Feast described in v. 3, the 3rd year of his reign as we learn from Persian inscriptions, was held in preparation for the Persian expedition against Greece, after the death of Darius, who relinquished the title-Ahasuerus to his co-regent son Xerxes, ruling 485-465 BC, leading a vast Persian army against Greece c. 482-1 BC.#7b  He fought famed battles of Thermopalyae & Salamis in 480 BC, & ostensibly married Esther in the 7th year of his reign [Est. 2:16-17], in 478 BC. #8

A key Archaeological inscription from the Shushan Palace @ Susa-200 miles East of Babylon, capital of Elam & winter residence of Persian Kings was a site identified by Loftus in 1852, where the record from Artaxerxes II [405-358 BC] says; “My ancestor Darius [521-485 BC] built this palace in former times. In the reign of my grandfather [Artaxerxes 1; 465-425 BC] it burned. I have restored it.” The palace of Darius’ residence, who authorized rebuilding of Jerusalem’s Temple; of Xerxes as Esther’s husband; & Artaxerxes 1, who authorized a restoration of Jerusalem by Nehemiah.” #8a

 

The location of this inscription was in the famed building in Susa called its “Apadana“, an audience hall of the Palace of Darius. Apadana-the word is only known from Susa – was built together with the palace by Darius I the Great (r.522-486BC). This can be deduced from an inscription known as A2Sa,  written for Artaxerxes II Mnemon (r.404-358), who finished a restoration of the complex after a great fire during the reign of his grandfather, Artaxerxes I Makrocheir (r.465-424/423): The inscription below reads in part:

“Artaxerxes, the great king, the king of kings, the king of all nations, the king of this world, the son of king Darius [II Nothus], Darius the son of Artaxerxes king [I Makrocheir], Artaxerxes son of king Xerxes, Son of king Darius, Darius the son of Hystaspes, the Achaemenid, says: My ancestor Darius I the Great, made the apadana, but during the reign of Artaxerxes my grandfather, it was burnt down; but, by grace of Ahura-mazda, Anahita, & Mithra, I reconstructed the audience hall. So Ahura-mazda, Anahita, & Mithra protect me against all evil, and may they never destroy or damage what I have built.” #8b

 

A Pillar Capital “Bull“ of the Apadana at Susa. #8b1

Susa, Apadana, Capital

Apadana, site of the throne among the 36 column bases in the audience hall is a thirty-seventh foundation, in the exact center if one enters from the northern, main entrance. This must have been the place of the throne of the Achaemenid king. #8c The fact that there are no columns left to be erected, makes it hard to  imagine what a splendid building the Apadana was in Antiquity. Thus, only the column‘ bases are left in Susa today, as seen below;

A key Achaemenid Royal Inscriptions is the “daiva inscription“. The Old Persian text, known from three stone slabs from Persepolis & the Pasargadae citadel, (Elamite and Babylonian copies exist.) The interesting detail for why this text has become famous turns on a meaning of the word daiva, clearly means “demon” and looks similar to the word daeva in the Avesta (Zoroastrian holy book). If daiva & daeva agree, it makes it more likely the rebels lived in Iran, where the Zoroastrian religion held sway. But, if these words clash; daiva refers to idols of Babylon or Egypt. #8c1

As Xerxes adhered to Ahura-mazda-primary God of Zoroastrianism, who was the only other monotheistic God with Israel’s Jehovah, not considered an idol or part of an idol pantheon, its reasonable that Persian kings especially after King Cyrus, who himself was a Messianic figure with a Godly commission to lead people positively to the One true God-as the Persian–Zoroastrian Magi did at Christ’s Birth. As we bear in mind this sentiment appears in other parts of the daiva inscription;

“King Xerxes says: when I became king, there was among these countries one that was in rebellion. Ahuramazda bore me aid. By the grace of Ahuramazda,    I smote that country and put it down in its place. And among these countries there was a place where previously demons (daiva) were worshipped. After-wards, by the grace of Ahuramazda I destroyed that sanctuary of demons, &   I proclaimed: ‘The demons shall not be worshipped!‘ Where previously the demons were worshipped, there I worshipped Ahuramazda at a proper time and manner. And the other business that had done ill, I made good. That which I did, all I did by the grace of Ahuramazda. Ahuramazda bore me aid until I  completed the work.” #8d

The line of Persian kings listed after King Cyrus- both share these righteous motives with the kings of Israel like king David, to further the worship of the true Monotheistic God, and cast down false idols. This is established in Isa. 45:1 below as Cyrus–called “Messiah“-King Cyrus, exalted in Judaism for his role in freeing the Jewish people from the Babylonian captivity by issuing the Edict of Restoration following the Persian conquest of Babylon. This event is described in the Hebrew Bible as the return to Zion, where displaced Jews were repatriated to what had been the Kingdom of Judah, thus enabling a resurgence of Jewish sovereignty in the Land of Israel. King Cyrus also allows for Jewish aspirations for a new Temple in Jerusalem in the Achaemenid Empire’s Yehud province, where Solomon’s Temple stood before being destroyed during the Babylonian siege of Jerusalem. His efforts resulted in the completion of the Second Temple. #8e

Daniel’s oversight of the Magi influenced King Cyrus, not only made Daniel privy to detailed plans to rebuild Jerusalem & the Temple, but also how these blueprints impacted contemporary cultures of the ancient middle-east. The Prophet Daniel with his gifted team of Brilliant men of God, were set apart by first accurately revealing king Nebuchadnezzar’s dream, and interpreting it, that gifted Daniel with a high position in the king’s royal court of Babylon, including key governmental authority, where he was made chief over all wise men, magicians, and soothsayers, of Babylon. This was a key aspect of their story placing Daniel & his team in positions of influence as many royal decrees that came down, not only from Nebuchadnezzar, but numerous of the subsequent kings including Cyrus, during their lifetimes.

(Note: Daniel’s captivity in 605 BC unto 1917/1947 is 1260 + 1260 & 1260 + 1290 years plus a day/year or two, (Dan. 12, Rev. 11-12). Jerusalem again fell in 586 BC, 19 Metonic years later, and thus the pattern repeats, this time to 1967 – a second witness! 
 
Daniel’s knowledge of the Gospel in the Stars not only enlightened his view of the OT Prophecies of Christ, provided the key insight needed to teach critical keys to the Zoroastrian Magi, whose Godly monotheism also influenced King
Cyrus, as one of the most enlightened leaders in history. As seen in the Axioms of the Cyrus Cylinder– his example of leadership was the first true model of diversity, that included successful rule over nations with varied languages, belief systems and Religions. Since a number of Persian Kings of the Faith of Zoroaster included Cyrus, it provided a source of religious tolerance shown in his reign. Cyrus’ influence in ruling conquered nations impacted many other historical kingdoms that included the Roman Empire, who applied similar principles in their conquered lands. 
 
This speaks highly of how and why The Hand of the Almighty God dealt so graciously not only with this line of Persian kings, but also with the class of Parthian/Zoroastrian Magi, instructed by the Prophet Daniel as followers of the path leading to Christ‘s Birth, the ultimate anointed Son of God in 3BC. This too certifies a common God-acknowledged Source of ultimate spiritual authority regarding Jehovah & Ahuramazda both as One monotheistic God. 

 

Biblically King Cyrus is recalled as a Messianic figure, [Isa. 45:1] called “His anointed-[4899-mashiyach]-refers to a class of patriarchs, priests or kings– based on Messiah/Christ-Christos G5547, 1Sam. 2:7-10, 2Sam. 22:51, Ps. 9:2-7, 18:50]” to open the 2-leaved gates of Babylon that shall not be shut, as Isaiah declared [Isa. 44:28-45:1]. As King David in the royal Christ-line became the archetype of the Messiah. [Acts 13:32-37, Heb. 5:5-10] King Cyrus, as a Gentile King, God called as the “Lord’s Anointed” to deliver Israel from their captor’s in Babylon, returning them to their homeland. As King Cyrus authorized the rebuilding of the Jerusalem Temple, freed the Jews from exile in Babylonian Captivity, returned to their Promised Land of Israel. #8f

 

As a result Israel regained their freedom to exert their spiritual influence as among the worldly kingdoms as agents of the true monotheistic God. As long as they obeyed their Prophets we stood in good stead with the Almighty, but if the Kings of Israel did evil in God’s sight, turning away from the truth of God’s Word, they reaped the fruit of their ways. During the darker times the influence of the Scribes and Pharisees was a key factor in how Israel fared. Their influence is found in The Midrash as a genre of Jewish Biblical exegesis, [2] that includes Talmudic texts that use a classical rabbinic mode of homiletical interpretation (derash). This word means; “textual interpretation“, “study“, or “exegesis“,[3] derived from a root verb (דָּרַשׁ‎)- darash, which means “resort to, seek, seek with care, enquire, require.”#8g

 

As we consider the royalty of the book of Esther, concepts of Ahasuerus & Vashti are found in the Rabbinic Midrash, with other sources where Vashti was considered of royal blood. Midrash involves Scripture interpretation
to elucidate legal points [Midrash Halakah], or bring out lessons via stories or homiletics [Midrash Aggadah]. #8h Midrash is too named for the Rabbinic interpretations, of rabbinic readings to “discern value in texts, words, and letters, as potential revelatory vehicles.” “Their review of major Scripture narratives that suggest alternate readings to stand beside—not replace—existing grammatical text. #9

Midrash is also used in a rabbinic work that interprets Scripture in this manner,[7][8] containing early interpretations and commentaries on Written Torah and Oral Torah (spoken law and sermons), as well as non-legalistic rabbinic literature (aggadah) and at times Jewish religious laws (halakha), usually forming running commentary on specific passages in the Hebrew Scripture. The midrash conveys that Vashti was the orphaned daughter of Belshazzar; God was her help and kept her alive to be wed to the emperor of Persia and Media, even though she was Chaldean (=Babylonian) (Esth. Rabbah 3:5).#10

 

Belshazzar had been known only from the Book of Daniel (chapt. 5, 7–8) and from Xenophon’s Cyropaedia till 1854, when references to him were found in Babylonian cuneiform inscriptions. Though in the Book of Daniel he was the son of Nebuchadnezzar, the Babylonian inscriptions indicate that he was in fact the eldest son of Nabonidus, who was king of Babylon from 555 to 539, and of Nitocris, who was perhaps a daughter of Nebuchadnezzar. As the last king of a Neo-Babylonian Empire, ruling from 556 BC, as Babylon fell to the Achaemenid
Empire under Cyrus the Great  in 539 BC. It is possible that Nabonidus was married to a daughter of Nebuchadnezzar II’. Not only would such a link explain Nabonidus’s rise to the throne (as part of the royal family), but it also accounts for histories where Belshazzar is found as Nebuchadnezzar’s descendant. In the Bible Book of Daniel– Belshazzar is not only known as Nebuchadnezzar’s grand-son,[10] but Daniel himself appears to have dated events in the years of Belshazzar’s co-regency, [Dan. 7:1, 8:1]. As Nabonidus goes into exile (550), he entrusted Belshazzar with the throne and the major part of his army, when Belshazzar oversaw the government, his own estates, and those of his father.#11

 

Jer. 27:6-7 “Now I have given all these lands into the hand of Nebuchadnezzar king of Babylon, My servant, and I have given him also the wild animals of the field to serve him. 7 All the nations shall serve him and his son and his grandson until the time of his own land comes; then many nations and great kings will make him their servant.”

Nebuchadnezzar’s Family Tree Chart #11a

The Kings of Babylon were also mentioned in the book of Daniel. Do these prophecies of Jeremiah harmonize with Daniel Chapter 5?

Jeremiah’s prophecy that many nations (including Judah) and great kings (including Jehoiachin) would serve Nebuchadnezzar and “his son and his grandson.” So Babylon was predicted to end with Nebuchadnezzar’s grand-son. Indeed it ended 60 years later with Belshazzar, son of the state noble Nabonidus who was a usurper to the throne, nonetheless not in the line of Nebuchadnezzar, who allied the Babylonians with the Medes via another royal wedding: as the Babylonian crown prince Nebuchadnezzar married Amytis, the daughter of Astyages. Via the Chart above we find Nabonidus married Nitrocis, Nebuchadnezzar’s daughter, making him Nebuchadnezzar’s son-in-law and Belshazzar, Nebuchadnezzar’s grandson.

If Darius I was indeed the husband of Esther, then what does history tell us about Darius’ wife? 

Via Herodotus, Otanes was blessed with royal marriages. Darius I married Otanes’ daughter; Phaedymia while Otanes married a sister of Darius, who gave birth to Amestris. As Queen of the Achaemenid empire, daughter of Otanes (Ctesias, fragment 13, par. 24 [in Jacoby, Fragmente] gives Onophas),  one of seven conspirators against Gaumata. She was married to Xerxes I (Herodotus 7.61.2) and was mother of Artaxerxes I, Amytis, and others. She died at an old age, near the end of Artaxerxes’ I reign.#12

 

Amestris was a daughter of Otanes, one of seven nobles reputed to have killed the magus impersonating King Bardiya in 522 BC. After this, Darius I the Great of Persia assumed the throne. The right side of the chart below shows an Achaemenid lineage, while the left side details Bardiya/Smerdis usurpers as pretenders opposed by Darius to Cyrus I’ throne.

Thus, if Xerxes I who was co-regent with Darius I- starting 496 BC was not Esther’s husband, then who was Xerxes’ wife? History points us to a woman named Amastris;

Amestris (Greek: Άμηστρις, Amēstris, perhaps the same as Άμαστρις, Amāstris, from Old Persian Amāstrī–, “strong woman“)[2] was an Achaemenid queen, wife of king Xerxes I and mother of king Artaxerxes I.[3][4] She was an influential woman of the Achaemenid era, very powerful and vindictive.#13 [5]


1. Achaemenid queen, daughter of Otanes (Ctesias, fragment 13, par. 24 [in Jacoby, Fragmente] gives Onophas), who was one of seven conspirators who killed the Persian usurper king Gaumâta (22 September 522 BC). After this, Darius I the Great who reigned from 522-486BC opened his rule. According to Greek historian Herodotus, (5th century), Otanes was honored in diplomatic marriage: the new king married Otanes’ daughter Phaedymia, as Otanes married a sister of Darius, who birthed Amestris.

Family tree of Amestris


Amastris married Xerxes I (Herodotus 7.61.2) and as mother of Artaxerxes I, Amytis, and others, she had a bad reputation of being licentious and notoriously cruel; (Ctesias, fragment 14), she exercised a baneful influence in Artaxerxes’ court; e.g., she is said to have caused the wife of her brother-in-law Masistes to be mutilated (Herodotus 9.109-l2) One of the only consistent facts in Persian succession referenced in history is the mother of a legitimate heir was always Persian. In fact, all royal wives marked in Greek and Persian sources were Persian women. Any consort who wasn’t, is marked as a concubine.#14This is a popular case for why Esther as Jewess Queen with Persian King fell in history under a shadow of doubt. But as Mordecai the Grand Vizier & adopted Father of Esther, advised she conceal her genealogy, these facts did not come to light till afterwards. The Hebrew-Greek Septuagint– as the source text for the book of Esther, was produced in a later Persian or early Seleucid period, belongs to a Hellenistic genre. For more on Esther: see Ego, B. (2019) “Prayer & Emotion in the Septuagint of Esther“ Ego, B. (2006) Esther, Brill Online.#15“After the death of Atossa, Amastris, the wife of Xerxes, whom Greek writers such as Herodotus describe as a powerful yet cold-hearted woman, played a leading role in Xerxes’ court. Amastris also accompanied him during his military campaign against Greece.”[15]“Amastris, the first lady of Xerxes’ court, was a most formidable & ruthless women of her time. Though many actions attributed to her by Greek historians cannot be fully accepted, the surviving evidence points to her psychological strength and authority.

Amastris outlived Xerxes, remained  active in royal affairs serving as Queen mother during a long reign of her son Artaxerxes I. “During his reign, powers of kingdom influence were in her hands. The young king, Artaxerxes I, was heavily swayed by his mother, Amastris, and his sister, Amestris. The Queen Mother lived a long life, and her reputable standing of lineage and wealth, ranked highly, as her authority and respect remained intact until the end. She died in early 424 BC, aged near 90, with the passing of Artaxerxes himself following soon after.[12][13] #16 

Midrash is also used of a rabbinic work that interprets Scripture in this manner,[7][8] containing early interpretations and commentaries on Written Torah and Oral Torah (spoken law and sermons).#17  Midrash also asks questions of the text; proding the reader to seek truth, at times providing text driven answers,”
As a Jewish mode of interpretation; Midrash not only engages the words of the text, behind the text, and beyond the text, but is focused on each letter, and their part in forming the words of each line.


Mordechai and the Jehoiachin Exile

A good reason for reading the story of the megillah as having occurred before the rebuilding of the Temple comes in Esther 2:5 introducing Mordechai:

אסתר ב:ה אִישׁ יְהוּדִי הָיָה בְּשׁוּשַׁן הַבִּירָה וּשְׁמוֹ מָרְדֳּכַי בֶּן יָאִיר בֶּן שִׁמְעִי בֶּן קִישׁ אִישׁ יְמִינִי. ב:ו אֲשֶׁר הָגְלָה מִירוּשָׁלַיִם עִם הַגֹּלָה אֲשֶׁר הָגְלְתָה עִם יְכָנְיָה מֶלֶךְ יְהוּדָה אֲשֶׁר הֶגְלָה נְבוּכַדְנֶאצַּר מֶלֶךְ בָּבֶל.

Esth. 2:5 In the fortress Shushan lived a Jew by the name of Mordecai, son of Jair son of Shimei son of Kish, a Benjaminite. 2:6 Who was exiled from Jerusalem in the group that was carried into exile along with King Jeconiah of Judah, which had been driven into exile by King Nebuchadnezzar of Babylon.

As a son of Kish, this name of the father of King Saul, another Benjaminite, the Talmud accords Mordecai the status of a descendant of the first King of Israel.
Grammatically speaking, the clause “who had been exiled” can refer to Kish or to Mordecai. If the rabbis hold to the latter, it means that Mordechai lived during the 1st exile, eleven years before the destruction of Jerusalem and its Temple. According to Daniel 9:2, Jerusalem lay desolate for 70 years before the Temple was rebuilt, that would be 81 years after Mordechai had been exiled. As it is hard to imagine Mordechai– a 100-110+ year old man in the story, so the rabbis would have to agree that the story of the megillah took place before the Temple was rebuilt.#18 This agrees with the record of Ezra 4;

Ezra 4:1 “Now when the [a]adversaries of Judah and Benjamin heard the descendants of the captivity were building the temple of the Lord God of Israel… they opposed and discouraged them…

Ezra 4:4-6
3 But Zerubbabel and Jeshua and the rest of the heads of the fathers’ houses of Israel said to them, “You may do nothing with us to build a [b]house for our God; but we alone will build to the Lord God of Israel, as King Cyrus the king of Persia has commanded us.” 4 Then the people of the land tried to discourage the people of Judah. They troubled them in building, 5 and hired counselors against them to frustrate their purpose all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.

Achashverosh [Ahasuerus] reigned between Daryavesh (=Darius I), during whose reign the Temple was rebuilt (Ezra 6:15), & Artachshasta (=Artaxerxes I).[7] This supports the idea that Achashverosh was identified with Xerxes.#19

 The Seal of Xerxes

Seal of Xerxes. Perrot & Chipiez 1890 fig. 497, via Briant 2002 fig. 30.

O leaves tender and beautiful
of my beloved plane tree
On you may fate shine resplendent
May thunder, lighting, and storms
never intrude, ever, on your dear peace of mind,
nor may there be any wind that comes to violate you
—some violent wind from the west.

Shade there never was
of any plant
so dear and lovely
or any more sweet.

Trans. Gregory Nagy

As the Seal of Xerxes shows, his veneration of the Tree of Life, which for him is a plane tree that grows in the Greek-speaking territory of Asia Minor, as an overarching symbol of his ambition as king of a multi-ethnic Persian Empire. But the king’s failure on the West side of the Aegean Sea led to an occlusion of his imperial ambition—to be replaced by the ambitions of other Persian kings, all devotees of the Tree of Life. #19a 

Mordechai

In an introductory statement about the reign of Xerxes, after presenting two of Xerxes’ influential advisors, Ctesias writes; “among the eunuchs,[29] Natacas (Nατακας) exercised the greatest influence.”[30] A few lines later, he refers to a eunuch of Xerxes named Matacas (Ματακας). These two names likely reflect the same person.[31]

The “as” at the end of either name is almost certainly a Greek addition. Thus, “Matacas” suggests a Persian name with the consonants MTC, which would be very close to the consonants of the name Mordechai, MRDC.[32] Even the name “Natacas” is not that different. “N” and “M” are related consonants, both being nasal stops; it is not unusual for one to transform into the other.

With either form of the name, the information provided by Ctesias, that he was a high-ranking official in Xerxes court, bears a strong resemblance to the last verse in the Megillah, which records by the end of the story, Mordechai was 2nd mishneh (=second) to the king. So, the Matacas of Ctesias and Mordechai of the Megillah may very well refer to the same historical person.#20

In checking in the tablets of Persepolis that Mordecai was an eminent royal scribe called Marduka who worked with Tatennai, the Governor beyond the River, under the direction of Uštanu, the satrap of Babylon, during the years 17 to 32 of Darius. Similarly, the narrative of Herodotus regarding Amestris (a name meaning ‘vigorous woman’ in Old Persian), Xerxes‘ unique wife and only queen known in Persia, correlates in many ways to Esther; ‘star’-Old Persian” despite the unfavourable and biased description of the Persian queen.

 

According to the book of Esther there was a plot to kill Xerxes which was thwarted in the 11th year of his reign, we read: Bigthan and Teresh, two eunuchs & official‘s–ministers of the King’s Court — the porters — were outraged seeking to lay hands on King Ahasuerus. But this thing came to be known to Mordecai, and he soon revealed it to Queen Esther. Then Esther told the king in Mordecai’s name.  The case was thus sought and finally discovered, with both hanged on a  pole (…) Shortly afterwards. In the 1st month, that is the month of Nisan, the 12th year of King Ahasuerus (Est 2:21–3:7-15) as Mordecai saved the king’s life. This serious accusation against the Jews is dated in the 12th year of Xerxes legal reign (Est. 3:7–10), was tied to Haman’s desire to genocide the nation/people of Israel, near the start of his effective reign, (Ezr. 4:6).

This information from Ctesias & Plutarch overlap, making it possible to locate the two brief reigns of Bel–šimânni and Šamaš–erîba in year 485 BC or early in the effective reign of Xerxes after the death of Darius. Contemporary records in Babylonian archives dating to the reigns of Bêl-šimânni and Šamaš-eriba; over a division of a large satrapy of Babylonia, early in Xerxes’ reign in 2 parts, as seen in the “daiva inscription” of Xerxes, that recorded the suppression of a

religious revolt in the empire. A remark by Roman author Arrian of Nicomedia, using 4th-century BC sources, stated Xerxes subdued a Babylonian revolt on his return from the war against Greece (479 BC). Via Arrian, Xerxes punished the city by closing the Esagila, Temple of Marduk, center of Babylon’s state cult. North of the Esagila was the Etemenanki, the ‘Foundation of heaven on earth‘, better known to us as the ‘Tower of Babel‘ [Gen. 11]. This temple tower (or ziggurat) was 92 meters high and had seven levels. According to the Greek researcher Herodotus of Halicarnassus, the Persian king Xerxes had a statue removed from the Esagila when he sacked the city.#21

 

Figure 3. Ziggurat of Susa. 21a.

Chogha Zanbil [ Dūr Untash Ziggurat ] | Chiyakotravel

Parrot’s survey includes numerous illustrations, for example, a three-tiered structure on an Old Babylonian cylinder seal, four-to five-tiered towers on Assyrian cylinder seals, and a five-tiered ziggurat of Susa on a relief sculpture shows Assurbanipal’s Elamite campaign.#21b In addition, a considerable body of literary and pictorial evidence documents a concept of 7-level Ziggurats: 1. The Esagila tablet from Uruk (AO 6555), first noticed by George Smith in 1876, dates to 229 BC,#21c. and is now also known from a partial duplication in the British Museum (BM 40813), they are thought to be copies of an original, no later than the early-seventh century BC.#21d. This displays the dimensions of the temple-tower Etemenanki (é.temen.an.ki) part in a complex @ Esagila-in Babylon, completed by Nebuchadrezzar II. Seven stages are described, in their respective dimensions (AO 6555 ll. 36–42). The height of the structure equal to the base, agreeing with Strabo’s input, & Frankfort’s deduction on the original height of the Ziggurat at Khorsabad.


At Khorsabad only four stages were discerned, but Frankfort thought it reasonable that there had been three further stages, as the height of the structure would then match the base “which was, according to Strabo, the case in Babylon.”#21e.

The Ziggurat at Ur.

Sümerler, Mezopotamya’ya yaklaşık olarak M.Ö. 3500’lerden sonra gelmeye başlamıştır.

This sets out dimensions of the temple tower Etemenanki (é.temen.an.ki) of
Esagila’s complex in Babylon, completed by Nebuchadrezzar II, detailing Seven stages, with their respective dimensions; (AO 6555 ll. 36–42).

A broken Neo-Babylonian stele (MS 2063) in the Schøyen Collection depicts a king, apparently Nebuchadrezzar II, “standing before a Ziggurrat of 7-stories drawn in outline & labelled [é].tem[en] .an.ki [ziqúra-at ba-bili (ká.dingir.ra)ki ‘E-temen-anki, Ziqqurrat of Babylon.’ #21f.

If the Babylonian revolts occurred during the first year 1 of Xerxes’ reign, a chronological ranking of contracts29 tells us that they took place when the king had been fully recognized in Borsippa, which would be quite illogical. In fact, for the Babylonians the legitimate king was Šamaš–erîba. For a Babylonian scribe, Xerxes, an Achaemenid, was a usurper in his 1st year of reign, not a legitimate king in his 11th year of reign. To avoid this scene historians have speculated that the Babylonian revolts were at their maximum near 484/ 483 rather than 485 BC, but this assumption is contradicted by 3 elements:

1. If the first Babylonian revolt occurred in 484 BC, this year would have been the 2nd regnal year of Xerxes, however two tablets of Šamaš–erîba are clearly dated in year 1 of Xerxes.

2. Greek historians describing the succession Darius/ Xerxes all indicate that some Babylonian revolts occurred just after the death of Darius, not 2 years later. In addition, that chronology makes sense because revolts usually occur just after the death of a king when some pretenders to the throne contest the succession, which was the case for Xerxes.


3. An astronomical fragment (JCS 1, 350 n°2) enables a dating of the Babylonian revolts. Although data are fragmentary they describe a revolt, clearly dated 05/IV/[?] during Xerxes’ reign (line 3 of the tablet) in perfect agreement with Bel–šimânni’s tablet (BM 87357). The astronomical fragment reads 30:

2) [...] ……. […]

3) [...] the month of Tammuz (IV), the 5th day […]
4) [...] to Babylon went […]
5) [...] the troops of Elam […]
6) [... the religion of Mars which to […]
7) [... Mars into Cancer entered …]
8) [... fled and into the river jumped and […]

9) [... to] Borsippa went, destroyed the city [...]

 

The historical notices appear to be related to a conflict between Babylon and Elam (Media and Persia). Line 4 indicates that the troops, &/or others, went to Babylon. Line 5 mentions the troops of Elam, and line 8 apparently refers to a military defeat (Here someone flees and then jumps into a river, a parallel is to be found in the annals of Assurbasirpal). In line 9 a group of people go to Borsippa. Lines 6–7 date these events to a year when the planet Mars was in
the vicinity of Cancer during the month of Tammuz (IV). Observations of Mars in this context may be more than coincidental since planet Mars is not only the planet of Nergal, the Babylonian War-god, but is also often linked with Elam in astrology. The fragment must refer to an astronomical omen rather than an astronomical diary for two reasons: most data comes from a chronicle rather than an astronomical record (in which historical events are rare); given that the constellation of Cancer covers 20° of the sky31 it needs 20 days for a planet
to cross it, preventing one from making observations dated to a specific days. For practical reasons, Mars was entered visibly in a star sign /constellation when it was crossing its centre. An astronomical simulation32 indicates that Mars was in the center of the constellation of Cancer near the 9th of April –484 (485 BC),

matching Nisan (1st month of Babylonian year), and again33 on March 6th–467 (468 BC). Presumably after the death of Darius, Babylonian priests, given the dissatisfaction with Babylon and this omen early in the reign of Xerxes (year 11), had predicted wars (which happened soon after).

Xerxes began his reign on two occasions, first as co-regent till 486 BC, his accession is dated III/00 (June), and again as true king after Darius 1′ death. dated 10/IX/10 (8 December 486 BC). Darius I 522-496 Darius I/Xerxes 496-486 Pherendates 496-486 Darius I/Xerxes 496-486 Xerxes I co-regency 486-475, 486 Bel-shimanni 14+/V/00 04/VI/00 xx/VI/00 “usurper” 485–485 Shamash-eriba 04/V ! /00 11/VIII/00 xx/VIII/00 “usurper” 485–485 Xerxes I 20/ V/21 14/V/21 –475 486


An astronomical tablet (BM 32234)34 contains 2 lunar eclipses and the death of Xerxes is dated 14/V. Given that the 2nd partial lunar eclipse is dated 14/VIII (November/ December) it is easy to check what year it occurred35. A complete analysis of these 2 eclipses (when they began and ended, how much area of the moon darkened. P = Partial; T = Total; N = Penumbral) enables us to keep only the year 475 BC (=–474), not dated 465 BC that’s usually agreed. #36/21g

(4) The use of “year 21” “accession year,” in either Persian or Jewish dating, agrees with the fact that no known Babylonian tablets recognize any other kings between Xerxes and Artaxerxes, though Jewish dating implies a gap before the beginning of Artaxerxes’ accession year in Egypt.

(5) The alignment of the regnal years of the same number in the Egyptian and the two Semitic calendars (attested by the synchronisms of Ptolemy’s Canon, the Saros list, double-dated papyri, and dated tablets) follows this order: Egyptian (December), Persian (spring), Jewish (fall), in the reign of
Xerxes; likewise in Artaxerxes’ reign the order is: Egyptian, followed by Persian, followed (if AP 6 has a Jewish date) by the Jewish.

(6) This alignment makes it clear that the year formula in AP 6 does not fit the Egyptian calendar, but is an exceptional but normal double formula in either the Persian or the Jewish calendars.#21h

 

According to this chronological reconstruction, during his 10th year of reign-Xerxes was co-regent of Darius I until 8 December 486 BC, then full king after this date. As the years of reign began on the 1st Thoth in Egypt at that time (early Jan.), the 11th year of Xerxes’ reign began in January 485 BC, while this 11th year began in April 485 BC in Babylon. A careful study of Egyptian documents confirms this change in Xerxes’ status.#22

 

Indeed, G. Posener notes the Egyptian title of Xerxes had changed from his Year 10 but without giving the reason. In Posener’s collection of hieroglyphic inscriptions (Posener: 1936, 92, 120-124, 162), Posener classified Persian kings according to a chronology accepted in his time. But several anomalies can be explained only by assuming a 10-year co-regency between Xerxes & Darius. In these hieroglyphs, the Egyptian pharaohs, from Amasis to Artaxerxes, are still called “Lord of the Two Lands”, except Xerxes who is called “Master of Crowns” between year 1 and year 10 of his reign. He got a legal title of “Lord of the Two Lands”- official title of the Pharaohs of Egypt, only from his year 10. If Xerxes became Pharaoh shortly after Darius’ death, he then would have received the usual title “Lord of the Two Lands;“ to designate Egyptian kings, but the title was awarded him only in his year 10. In Addition, for no known reason, the name Darius changed from year 27 up to year 36 of his reign to become inDarius. This hieroglyph in, literally meaning “contribution” in Egyptian 14 , or “booster”, can’t be a phonetic complement, as it deteriorates the pronunciation. FIG. 2 Year 2 Month I Akhet Day 9 Master of crowns, Xerxes Year 6, Master of Crowns, Xerxes Year 10, Lord of the two lands, Xerxes (Dec. 486 BC) Year 6, Lord of the two lands, Cambyses (II) Year 36, Lord of the two lands, Darius (I) Year 12, Lord of the two lands, Xerxes 14.  This hieroglyph appears in names of some pharaohs like Antef “contribution of his divine father”. It may be an abbreviation of the Egyptian word inpw “royal child”, meaning a pretender to the throne, that is a “Crown prince”. #23

 

Egyptian documents dated in both lunar and civil calendars allow absolute dates to be obtained because such date coincidences only occur every 25 years- if the lunar day is correctly observed, every 11 years with a 1-day observation error. The Aramaic documents from Elephantine, dated over the period 525-398 BC, contain 21 well identified double dates, make it possible to anchor the reigns of Xerxes and Artaxerxes on absolute dates.

As the “double dates” are witnessed in this context we can correlate Titles that refer to Egyptian Kings like Lord of the two Lands [upper & Lower Egypt] for example, to Persian Kings Darius, Xerxes & Artaxerxes. By cross–referencing  the historical reigns of the kings, as to when they held Egyptian titles, or the King of Babylon, with Persian King’s titles, we can anchor the reigns of Xerxes and Artaxerxes on absolute dates.

EGYPTIAN CHRONOLOGY THROUGH ASTRONOMICALLY DATED SYNCHRONISMS 11 TABLE 6 King of Babylon in Egypt Cambyses (II) Kambuzia K-n-b-w-d3 From 5th to 8th year King of Babylon, King of lands, Lord of the Two Lands– Darius (I) Dariawush (in)-šTi-rw-y-w-3 From 1st year to 36th year King of Babylon, King of lands, Lord of the Two Lands– Xerxes- Khisi‘arsa Ḫ-š3-y-rw-š3 From accession to 1st year- King of Babylon, King of lands? From 1st year to 10th year King of Persia & Media, King of Babylon and of lands, Master of Crowns from 10th year to 21st year King of lands, Lord of the Two Lands. The years indicated in those documents have been understood as years of reign when in fact they are years of domination (months/days usually unspecified). 23a.

 

A study showed that the reigns of Xerxes and Artaxerxes had been shifted by 10 years with respect to astronomical dates 17 giving rise to different inter-calations during the reigns of Darius & Xerxes (Gertoux: 2018, 179-206; 2020, 273-279). From 525 BC Egypt became a Persian satrapy but most scribes were Egyptians or Jews. Persian officials at Elephantine were familiar with three kinds of lunar calendar, Elamite, Old-Persian & Babylonian. Jewish scribes  at Elephantine were familiar with different calendars, but used a calendar based on Babylonian calendars after their return to Judea from Babylon. A Babylonian chronology est. by Claudius Ptolemy was confirmed by BM 34576 tablet (King List dated 99 BC). A study of all tablets (contracts/heiroglyphs) dated from 626–331 BC was published (Parker, Dubberstein: 1956) and showed that all durations in the Achaemenid period agreed with the Babylonian royal lists, providing several short co-regencies were admitted shortly before and during an enthronement of the new king. #24

 

 Babylonian astronomers classified lunar eclipses according to an 18-year Saros cycle, as they noticed that astronomical phenomena were reproduced identically in the 19th year of the solar cycle and almost identically in the 11th year (within a day). The 19 solar years last 6939.6 days = 19×365.24219 days and correspond exactly to 19 lunar years plus 7 intercalary months,
lasting 6939.7 days = ([19×12]+7) x 29.530588 days. The 11 solar years last 4017.6 days = 11×365.24219 days and correspond to 11 lunar years plus 4 intercalary months, that last 4016.2 days = ([11×12]+4) x 29.530588 days. With these astronomical cycles the two lunar eclipses of 475 BC (1st total, 2nd partial) were reproduced in 465 BC, but in reverse order (partial then total).

 

These Repeating Matching luni-solar eclipses happen to align with the last decade of Xerxes I’ reign, that opened in 480BC. For example, the two lunar eclipses of 475 BC were exactly reproduced in 457 BC on 6th July (total) and
31 December (partial). These adjustments made by Babylonian astronomers altered times in the chronology of Artaxerxes and Xerxes’ reigns, including the Metonic cycle of the intercalary years. The 19-year cycle; a mathematical cycle synchronizing 19 lunar years with 19 solar years by adding intercalary months, a 2nd Adar mo. (XIIa) or 2nd Ulul month (VIb), in 7 years of a 19-year cycle (3A, 6A, 8A, 11A, 14A, 17U, 19A). But, this 19-year Metonic cycle, based on observations, not calculations (Steele: 2007, 121-123) and computed data in diaries (purely computational, not a combo observed & predictive methods) that appeared prior to 350 BC.#25

As the Egyptian calendar had 12 months of 30 days, plus 5 days at the end of the year (365 days), called epagomenon in Greek, it was not lunar (around 354 days). In Elephantine the main system of dating was the Egyptian calendar (civil), but as numerous religious festivals in Egypt were based on lunar phases a lunar calendar was used to fix these dates. The Jews (after 587 BC), then the Persians (after 525 BC), naturally used this calendar for their own religious festivals based on a lunar calendar (ie. Jewish Passover). As the language of administration being either Egyptian or Persian, it was necessary to convert the names of the Egyptian lunar months to the common language understood by all: Aramaic. For example, the Jews converted to Aramaic the name of the months of their Hebrew calendar: « It came about that in the 4th year of Darius (…) on the 4th [day] of the 9th month, [that is] in Kislev » (Za 7:1). There was the same situation in Egypt, for example, an Elephantine Papyri (B24) is dated: « [17] Thoth, which is 17 Kislev, year 21 (of Xerxes), accession year of Artaxerxes » (Porten: 1996, 164-165). As Xerxes died on 14/V/21 (24 August) in 475 BC, the 1st Thoth (I Akhet 1) in 475 BC is dated 20 December and 17 Thoth on 5 January 474 BC.#26

 

1st Thoth in 475 BC thus links to 20 December in Julian calendar. With astro- software (https://promenade.imcce.fr/fr/pages4/441.html), we find on 20th Dec
–474* (= 475 BC) there was a full moon at 18:20 UT (Universal Time), or at 20:30 Local Time (LT = UT + 2:10) in Elephantine. On Kislev 1 on a lunar calendar in Elephantine thus coincided with the full moon of 20 Dec. in 475 BC. To calculate the 1st Kislev (= 1/IX) of the Babylonian lunar calendar we must first calculate the 1st Tishri (1/VII) coinciding with a 1st lunar crescent after the autumnal equinox on 29 September 01:00 UT in –474*

 

(https://promenade.imcce.fr/fr/pages4/439.html).#27 The 1st astronomical lunar crescent (day after the astronomical New Moon) after 29 September is that of 8 October 22:11 UT (= 1/VII). It is possible to calculate the 1st lunar day of the following months: 7 Nov. 09:17 UT (= 1/VIII), 6 December 20:22 UT (= 1/IX). The coincidences between observed lunar days & calendar dates are thus perfect. In 475 BC (= -474*): 1 Kislimu (Babylon calendar) = 6 December (in Babylon) 1 Kislev (Egyptian lunar calendar) = 20 December (Elephantine). The 20 records from Elephantine with a double date enable us to reconstruct a chronology of the reigns of the 27th dynasty. The papyrus B23 is dated: «Year 15 [of Xerxes] 18 Elul, thus the 1st lunar day is dated a full moon in 481 BC (30 August). The 11 Pahons or I Shemu 11 fits exactly to day 11: Papyrus year Lunar date on the Egyptian calendar BC 1st lunar day Full moon Xerxes I 15 1 Elul  29 Aug. 30 Aug. Papyrus B23 15 18 Elul (= 11 + 17) 15 Sept. 481 BC.

 

The matched dates on the three intercalated calandars thus provides a perfect alignment between the Persian, Jewish and Egyptian calendars, that too align the reigns of Kings and Pharaohs in their various royal titles linked to their related kingdom, and periods of reign. With astronomically verified dating system of this caliber, it removes much confusion that has plagued history in the past, especially in light of the Repeating-Matching eclipse dates we have seen related to Purim, during the reigns of Darius 1 to Xerxes 1, in the book and time of Esther.

As always I welcome any questions you may have, through our Facebook forum of our Biblical Astronomy Fellowship.

 God Bless,

Rene’

Footnotes

1.https://www.academia.edu/44915277/Intercalations_during_the_co_regency_of_Xerxes_with_Darius_I_in_NABU_2020_4_pp_273_279?email_work_card=reading-history]
2. IBID
3. [https://www.researchgate.net/publication/312069819_Dating_the_reigns_of_Xerxes_and_Artaxerxes]. Gerard Gertoux. 
4. IBID
5. IBID
6. IBID
7. IBID
7a. Intercalations during the co-regency of Xerxes with Darius I, in NABU 2020-4, pp. 273-279 By Gerard GERTOUX
7b. Halley’s Bible Handbook, p. 218, Henry H. Halley
8. IBID, p. 218
8a. IBID ppg. 218-219
8b. http://www.achemenet.com/en/results/?q=Susa
8b1. https://www.livius.org/articles/place/susa/susa-photos/susa-apadana/
8c. http://www.achemenet.com/en/results/?q=Susa
8c1. IBID
8d. https://www.livius.org/sources/content/achaemenid-royal-inscriptions/xph/
8e. https://en.wikipedia.org/wiki/Return_to_Zion
8f. Strong’s Concordance [#4899-mashiyach], James Strong
8g. https://www.thetorah.com/article/if-achashverosh-is-xerxes-is-esther-his-wife-amestris?
8h. Encyclopedia Judaica Glossary definition of Midrash.
9. https://en.wikipedia.org/wiki/aggadah
10. https://en.wikipedia.org/wiki/Halakha
11. https://en.wikipedia.org/wiki/Book_of_Daniel
11a. https://www.onepagebiblesummary.com/pad/pad_01.php
12. Herodotus 7.61.2
13. https://en.wikipedia.org/wiki/Amestris
14. (Herodotus-Histories 7.61.2, 9.109-l2)
15. Prayer & Emotion in the Septuagint of Esther“ Ego, B. (2006) Esther, Brill Online.
16. https://en.wikipedia.org/wiki/Amestris
17. https://en.wikipedia.org/wiki/Midrash#cite_note-9
18. https://www.thetorah.com/article/ahasuerus-and-vashti-the-story-megillat-esther-does-not-tell-you
19. https://www.thetorah.com/article/if-achashverosh-is-xerxes-is-esther-his-wife-amestris
19a. [https://continuum.fas.harvard.edu/an-occlusion-of-xerxes-in-medieval-persian-epic/]
20. https://www.thetorah.com/article/if-achashverosh-is-xerxes-is-esther-his-wife-amestris
21. https://www.livius.org/articles/place/babylon/etemenanki/
21a. Fig. 3-Ziggarat of Susa-picture credit. [https://en.wikipedia.org/wiki/Chogha_Zanbil#/media/File:jpg]
21b. (Parrot 1949: 37–50)  Ziggurats et Tour de Babel. Paris: Albin Michel.
21c. (Parrot 1949: 22–24.; Wiseman 1991: 71) Nebuchadrezzar and Babylon. The Schweich Lectures of the British Academy. Oxford: Oxford University Press
21d. (George 2005/2006: 75, 78; The Tower of Babel: Archaeology, History and Cuneiform Texts. AfOr 51: 75–95. (Allinger-Csollich 1998: 290–94).
21e. (Frankford 1970: 79) The Art and Architecture of the Ancient Orient. 4th edition. Harmondsworth: Penguin
21f.  (George 2005/2006: 75, 77, 78, 79, 86; Allinger-Csollich 1998: 290–94). The Tower of Babel: Archaeology, History and Cuneiform Texts. AfOr 51: 75–95.
21.g [https://www.researchgate.net/publication/312069819_Dating_the_reigns_of_Xerxes_and_Artaxerxes]. Gerard Gertoux
21h. IBID
22. IBID
23. (Posener: 1936, 92, 120-124, 162) Posener’s collection of hieroglyphic inscriptions 
23a. (Posener: 1936, 92, 120-124, 162)
24. BABYLONIAN CHRONOLOGY, 626 B.C.-A.D. 75 Parker, Dubberstein: 1956
25. (Rochberg-Halton: 1991, 107-120). 
26. Bezalel Porten – The Elephantine Papyri in English
27. (https://promenade.imcce.fr/fr/pages4/439.html) https://about.jstor.org/terms XERXES AND THE BOOK OF ESTHER-LITTMAN

–

 

The Lunar Eclipse Pair of 523-522 BC Marking the Ascension of Cambyses.

The Lunar Eclipse Pair of 523-522 BC Marking Cambyses’ Ascension.

In our recent OT History Class taught by Rev. Jon Nessle & Ren Manetti, Ren produced a valuable Chronology in his class notes. He stated; “words on the Chronology in bold print & italics show pieces of missing Biblical Chronology as outlined by the 70-year spans and supplied from Ptolemy’s Canon, which shows Ahasuerus-Cambyses throne ascension on July 16, 530 BC. In Ezra 4, we
see the basis of the Persian’s agreement with conquered peoples like the Jews, was more benevolent than powers like the Assyrians, Greeks or Romans; if they promised not to rebel, they were allowed to go back to their homeland.

Ezra 4:3-8 

But Zerubbabel and Jeshua and the rest of the heads of the fathers’ houses of Israel said to them, “You may do nothing with us to build a [b] house for our God; but we alone will build to the Lord God of Israel, as King Cyrus the king of Persia has commanded us.” 4 Then the people of the land tried to discourage the people of Judah. They troubled them in building, 5 and hired counselors against them to frustrate their purpose all the days of Cyrus king of Persia, even until the reign of Darius king of Persia. 6 In the reign of Ahasuerus, in the beginning of his reign, they wrote an accusation against the inhabitants of Judah and Jerusalem. 7 In the days of Artaxerxes also, [c]Bishlam, Mithredath, Tabel, and the rest of their companions wrote to Artaxerxes king of Persia; and the letter was written in Aramaic script, and translated into the Aramaic language. 8 [d]Rehum the commander and Shimshai the scribe wrote a letter against Jerusalem to King Artaxerxes in this fashion:

In Rev. Nessle’s Study on “Post-exilic Bible Chronology & Identifying Esther’s Husband,” He points out; “Here we see evidence of the use of both Apellative Names for the Persian Kings, and the names modern historians use. Verse 5 used the names we use, Cyrus and Darius, but verse 6 refers to an “Ahauserus” in the “beginning of his reign.” This would have to be Cambyses as we call him.”
Then the next verse [7] it refers to an Artaxerxes, but this cannot be the king 
we refer to by that name in modern times. That monarch we name Artaxerxes’ reign is too late. So the “Artaxerxes” addressed here must be a throne name for Darius 1.” #1

This appears confirmed in the “decrees“ issued by King Darius 1 in Ezra 6:1, 8, 11-12 until the Temple at Jerusalem was rebuilt in vs. 14-16, in the 6th year of Darius the King, in late winter of 515 BC, and King Artaxerxes in Ezr. 7:21-23, that the commandments of the true God of Heaven were diligently done! This also refers to “decrees” made not only by King Darius, and King Cyrus in Ez. 6:2- called a “roll“ [4040] in The Cyrus Cylinder; Hebrew word; [Megillah], even as the 5 Megilloth as the 5 Books of the Hebrew OT, were preserved and read at Feasts to the God of Israel. #1a

Ren Manetti also shows the 7th year of Cambyses’ reign in 523 BC, confirmed by Eclipses. This month’s blog follows-up on last month’s study of the Greco-Persian Wars, with elements of related chronology.#2 Gertoux’s adapted article below details an astronomical analysis of the British Museum’s Cuneiform Clay Tablet #33066, regarding the 7th year of Cambyses’ reign. This (year 7 Anchor date in 523 BC for Cambyses) owes to tablet BM 33066125: 19 Year 7 month IV, night 14, 1 2/3 beru (= 50° = 50×4 minutes) after sunset, 20 the Moon in Partial Eclipse, with a little left over, north [wind] went. The Partial Eclipse is dated July 16/17, 523 BC [mag. = 0.54] paired with a Jan. 9/10, 522 BC, Total Eclipse. Ptolemy must have known the original tablet as he gave a correct magnitude of 0.50 for the Partial Eclipse. #2a

*Original Footnotes from this adapted study by Gerard Gertoux are fully supplied in their entirety at the end of this article.

In his initial review the author Gertoux, first scanned Espenak’s Lunar Phases Tables (formerly NASA’s) for possible lunar eclipses during the years 540-500 BC to fit lines 19-22 on the reverse side of BM 33066 tablet. After that, he traced Jupiter’s path through the same time period. Initially, he saw only 2 possible eclipse pairs. As it turned out, Jupiter’s path through Virgo falls in the same two time periods as said eclipse pairs: 1) 524-521 BC and, 2) 512-509 BC. Upon closer examination, it soon became clear that, the 512-509 BC scenario, Jupiter events as dated on BM 33066 were incompatible with available lunar eclipses, thus leaving the 524-521 BC scenario as the only viable option.

In particular, this preliminary study made it quite clear that BM 33066… (cf. the bold italicized text within the available footnotes🙂

1. “Based upon the face and format of this astronomical record, it is clear… that the originator of the record was using the Babylonian calendar… beginning each year… month number one.”

2. The beginning of each month is based upon the observable New Moon only.

3. The Jupiter events: as there is no need to debate the existence of a Creator/ God, the greatest scientific evidence and proof for His existence in the truth of the Bible, is the Astronomy of the Star of Bethlehem. One need only wind back the Planetarium and Celestial Computer Programs to see how God spun the planets and laid out the stars in the Universe to declare the Birth of His only Begotten Son. Jupiter Signs like the 3-2BC triple union of Jupiter-Regulus and Jupiter-Venus unions marking the Birth of Christ are prime examples of this Biblical Astronomy, [Try-God.com website]. We have pointed out where these key planetary unions are mirrored in this case on same days or within a day of actual dates aligned with those marking key aspects of Christ’s arrival, to depict how the Creator has sealed these historical dates for those with eyes to see and ears to hear their significance. In this case, it marks key historical Kings leading to the rise of key world Kingdom’s ruling the nations and decrees of King Nebuchadnezzar’s Dream Statue, [Daniel 2, 3:28-30].#3

The Celestial signs marking Christ’s Birth are seen in planet signs of Jupiter, Venus, Mars, Mercury and Saturn as they are documented in numerous blogs @ [Blog.try-god.org] and studies that will keep you busy for a while. References in this month’s blog regarding 523-522 BC as we will see, are directly linked to the planetray signs of the 5 naked-eye visible planets of our Solar System as they pass through the constellations and their God-named stars to tell their story; [Ps. 147:4, Ps. 19, Isa. 45:12, Gen. 1:14-19] of Creation and the birth of Christ.

Gertoux continues; The term ‘Virgo’ is a reference to Gamma Virgo, Porrima (i.e. not a reference to either the constellation Virgo, nor to Alpha Virgo, Spica.)
“The 22nd day of Moon 5 began at sunset August 22, 523 BC, which is the very day when Jupiter passed Gamma Virgo! “The 22nd day of Moon 6 began at sunset September 21+, 523 BC, which is when Jupiter and Porrima became visible together on the morning horizon.

“Notice: These two observations, taken together, makes lines 1-2 [reverse] a statement on the visibility – and evidence of an actual firsthand observation-  of the setting star Porrima over the western horizon. Cf. Jupiter’s visibility over the eastern horizon!”

4. The Lunar Eclipses of lines 19-22 reverse on BM 33066 tablet are identified as follows: “Within the 7th year beginning in the Spring of 523 BC… we… find two lunar eclipses, both of them visible from the Baghdad horizon: A partial (53.15%) eclipse on July 17, 523 BC and a total eclipse on January 10, 522 BC” (cf. ftnote #1.) This mirrors the eclipse date of Herod’s Death…521 years later; Jan. 10th, 1BC, a key in the correct timing of Christ’s Birth in 3 BC. This high-lights a key feature of these planetary signs-as they align with a date matrix of celestial signs marking the birth of Christ with the planets-a starry concerto linked to key fixed stars, set in their constellations by The Almighty Creator, a unified temporal system of truth in His divine revelation for the wonder of all. His written Word in Creation as the Celestial Gospel.

5. “The New Moon of Abib [month number 1 of] year 7 began at sunset on April (5 or) 6, 523 BC… illum.: 0.81%.”

6. “After reviewing the available Jupiter events and available lunar eclipses, we may narrow our considerations to the following Venus events…

“Day 10 of Moon 3 of year 7 began at sunset June 12, 523 BC. Seems we have a problem here: Venus is in front of Cancer, not [immediately in front of] Leo! However, seeing that the first star visible with Venus in the evening sky was Regulus, alpha Leo, this… makes much sense! Especially in light of a mirrored June 12th date in 3BC, marking a Venus–Saturn union in Taurus, one of two consecutive Saturn unions in Taurus, opening to the 3-1 BC Celestial signs marking the Birth of Christ. 

“Day 27 of Moon 3 of year 7 began at sunset June 29, 523 BC. Seems that here too we may have a problem?! Venus is in the area of Gemini, NOT in Cancer. However, the Sun is in Cancer. Perhaps this is an error in translation?… the correct answer is found in recognizing that the Sun too is a star and that the Sun was, at that time, in Cancer! Indeed, as represented by my astronomy software, SNB, Venus was visible even before sunset!…

“Indeed, to me, both of these Venus notations seems powerful evidence of the astronomer’s actual first hand observation of these events.

The conventional 522 BC scenario – which does not(?) fit this astronomical record:

Based upon the face and format of this astronomical record, it is clear 1) that the originator of the record was using the Babylonian calendar, and beginning each year with Abib, month number one, and that 2) the two lunar eclipses of lines 19-22 occurred in the same 7th year as did events pertaining to Jupiter per lines 1-3.

Apparently the conventional dating of this record is based upon little more than an assumption that the lunar eclipses of year 7 & of lines 19-22 are identifiable with the July 5 and December 30, 522 BC lunar eclipses.

Unfortunately for said conventional dating of this record, the closest Jupiter events reminiscent of the events recorded per lines 1-3 in this record occurred one year earlier, that is, between September 20, 523 BC & May 5, 522 BC while being dated within the 7th and 8th years. For these events to fit this record, the events pertaining to Jupiter should have taken place one year later, or else they should be recorded as having occurred in the 6th and 7th year. Alternately, there should be found two lunar eclipses within the 7th year beginning in the Spring of 523 BC. And, Yes, we do indeed find two lunar eclipses within that year, both visible from the Baghdad horizon: A partial (53.15%) eclipse July 17, 523 BC and a total eclipse on January 10, 522 BC.  [July 17th, 2015 Jupiter-Regulus in Leo]

Accordingly, per the eclipse record of lines 19-22, Moon 4 of year 7 must include July 17, 523 BC, and Moon 10 of year 7 must include January 10, 522 BC. Using Espenak’s (formerly NASA’s) lunar phase tables, I find the New Moon of Abib year 7 began @ sunset on April (5 or) 6, 523 BC [Starry Nite Backyard set on Baghdad horizon:] Sunset: 18:19:59; moonset: 19:06:23; lag: 46 min 24 sec; illum.: 0.81%.

Also, per the Jupiter record of lines 1-3, the 22nd day of Moon 5 must precede Jupiter’s passing of Spica, alpha Virgo, on October 14, 523BC, as the 22nd day   of Moon 6 must fall subsequent to said date. Accordingly, (cf. Espenak’s tables) Moon 5 year 7 began with the New Moon August 30+, 523 BC, and Moon 6 year seven began with the New Moon September 29+, 523 BC. Unfortunately, such a placement does not harmonize with the above said lunar eclipses! It follows that either this placement of BM 33066 about 523 BC is wrong, or our choice of Spica, alpha Virgo, may be incorrect. Alternatively, a most likely contender is Gamma Virgo, Porrima, that Jupiter passed August 22, 523 BC. And per the Jupiter record of lines 1-3, the 22nd day of Moon 5 must precede Jupiter’s by- pass of Porrima, Gamma Virgo, on August 22, 523 BC, while the 22nd day of Moon 6 must fall subsequent to said date. Accordingly, (cf. Espenak’s tables) Moon 5 year 7 began with the New Moon August 1+, 523 BC [August 1 sunset: 19:04:39; moonset: 19:56:06; lag: 51 min 27 sec; illum.: 3.30%,] & Moon 6 year 7 began with the New Moon August 31+, 523 BC, reflects the [Aug. 31st, Jupiter–Venus 3BC union in Leo leading to the birth of Christ.] [August 30 sunset: 18:38:13; moonset: 18:56:39; lag: 18 min 26 sec; illum.: 1.66%.]

Thus:

The 22nd day of Moon 5 began at sunset August 22, 523 BC, which is the very day when Jupiter passed Gamma Virgo, as Saturn by-passed Spica, alpha Virgo at the same time. This mirrors a Jupiter–Venus union also in Virgo on
August 21st, 1 BC.

The 22nd day of Moon 6 began at sunset September 21+, 523 BC, was when Jupiter and Porrima became visible together on the morning horizon. This 9/21/523 BC date mirrors the same date in 2015 that opens Hebrew Jubilee year on Atonement day, while marking a Regulus–Venus alignment/union and Rev. 12 sign on the Christ angle of the Great Pyramid, in 2017!

Notice: These two observations, taken together, makes lines 1-2 a clear statement on the visibility – and an actual firsthand observation – of the setting star Porrima over the western horizon. Cf. Jupiter’s visibility over the eastern horizon, as Jupiter and Mars frame Porrima on the ecliptic!

Alternatively, looking upon subsequent series of Jupiter events (which events recur every 12 years) we find that on September 2, 512 BC- Jupiter entered the constellation of Virgo, and on December 13, 510 BC, Jupiter exited Libra while entering Scorpio. More specifically lines 1-3 of this astronomical clay tablet may be understood in terms of depicting the Jupiter events between Sept. 511 BC and Oct. 510 BC. Accordingly, the 7th and 8th years must be placed from the Spring of 511 BC until the Spring of 509 BC, and, for this temporal placement to fit, there must be two lunar eclipses between the Springs of 511 BC and 510 BC, within the 7th year of this record. But the closest pair of lunar eclipses, visible from Babylon, that possibly fit this record occurred on June 14 and December 9, 512 BC. Considering also the lunar eclipses that were not visible from the Baghdad horizon, we find two lunar eclipses also within the 7th year, starting in Spring of 511 BC: A total lunar eclipse on June 4, 511 BC, and a partial (58.54%) lunar eclipse on Nov 29, 511 BC.

Per Starry Night Backyard Constellation Boundaries, Jupiter left Leo for Virgo on Sept 18, 524 BC. Jupiter then became stationary while reversing across the breast of Virgo December 18, 524 BC, and then again April 23, 523 BC reverting to forward motion. Next stationary position occurred –after its last and only passage of Spica, alpha Virgo, on October 14, 523 BC– across the lower left tibia of Virgo on January 20, 522 BC, and following that on May 25, 522 BC. This retro-motion mimics Jupiter’s movements at Christ’s birth, with Jupiter-Regulus triple union. On Sept. 22, 522 BC Jupiter exited a Starry Night Backyard boundary of Virgo for Libra, passed Libra’s alpha star, Zubenelgenubi, [purchase/ deficient price Christ pd] on October 7, 522 BC, mirrors [October 8, 2015 Venus–Regulus in Leo]. On Jan. 5th, 521 BC it exited Libra for Scorpio, by–passing the Sun on Oct. 10, 522 BC, prior to visibility in evening sky, after which it rose higher in morning sky as it trailed ever further behind Libra.

Specifically on lines 1 and 2: ‘Virgo,’ as used in line 1 and 2, could represent either the constellation, or else the lead star, alpha Virgo, Spica. Given that only one month time is provided between lines 1 and 2, I am forced to conclude that Virgo, as used in lines 1 and 2, must apply to Spica, alpha Virgo and not to the constellation as a whole. It follows that the 22nd day of the 5th Moon of line 1 must be placed before Jupiter’s passing Spica, and that the 22nd day of the 6th Moon of line 2 must be placed after Jupiter’s passing Spica.

The conventional 524-522 BC scenario: Given, per Starry Night Backyard soft-ware, that Jupiter passed Spica only once within 524-521 BC, on October 14, 523 BC, I have no choice but to identify Moon 1 as opening May 5, 523 BC, Moon 5 as starting August 30+ [Aug 30, 523 BC sunset: 18:38:13; moonset: 18: 56:32; lag: 28 min 19 sec; illum.: 1.66%;] Moon 6 as opening on Sept. 29+ [Sept 29, 523 BC sunset: 17:59:51; moonset: 18:25:44; lag: 25 min 53 sec; illum.: 2.96%;] and Moon 10 opening on January 26+, 522 BC [Jan 26, 522 BC sunset: 17:27:55; moon- set: 18:52:35; lag: 84 min 40 sec; illum.: 2.25%.

Thus:

Abib 1 was reckoned as beginning on May 5+, 523 BC; ie. per the conventional dating of this record!

The 22nd day of the 5th Moon began on September 20+, 523 BC;

The 22nd day of the 6th Moon began on October 20+, 523 BC;

The 27th day of the 10th Moon began on February 21+, 522 BC. Notice: This is a no fit option, that is since 1) the real event took place on January 20± located 1° 35’ distant, and 2) this real event took place within the boundaries of the Virgo constellation, outside the constellation of Libra!

The closest & only alternative – that does(?) fit this astronomical record: The next time following the above 524-522 BC Virgo and Libra passage of Jupiter, began when, on September 2, 512 BC, Jupiter again exited Leo for Virgo, after which it again became stationary near Virgo’s left elbow; Dec. 24, 512 BC, and again reversing its path on April 25, 211 BC. Following next, Jupiter by-passed Spica, alpha Virgo, September 28, 511 BC, mirroring the last Blood Moon of the  9/28/2015 Blood Moon Tetrad, after which Jupiter reversed its path January 26, 510 BC (shortly after passing Libra’s limits, Dec. 23rd, 511 BC) before halting & reversing on May 29, 510 BC, to reenter Libra, August 16th, 510 BC. After by-passing alpha Libra [Zubenalgenubi] September 22, 510 BC, exiting the sign Libra for Scorpio on December 13, 510 BC.

The alternative 512-510 BC scenario: Given, per my Starry Night Backyard soft–ware, that Jupiter passed Spica only once within 512-510 BC, on September 28, 511 BC, [9/28/2015 Super Blood Moon @ Feast of Trunpets] I have no choice but to identify Moon 1 opening April 21, 511 BC, & Moon 5 started August 18+ [Aug 18, 511 BC-sunset: 18:50:57; moonset: 19:39: 02; lag: 48 min 05 sec; illum.: 1.04%;] Moon 6 opening Sept. 17+Sun clothes Virgo/ Moon @ feet/2015 Mercury-Spica, [Sept 17, 511 BC] @ sunset: 18:15:36; moonset: 19:17:25; lag: 61 min 49 sec; illum: 2.88%;] Moon 10 opened January 13+, 510 BC [Jan 13, 510 BC sunset: 17:16:38; moonset: 18:41:57; lag: 86 min 19 sec; illum.: 3.21%.]

Thus:

Abib 1 reckoned as beginning on April 21+, 511 BC; ie. per the one perfect fit dating of this record!

The 22nd day of the 5th Moon began on September 8+, 511 BC;

The 22nd day of the 6th Moon began on October 8+, 511 BC; mirrors Oct. 8/2015 Venus–Regulus in Leo].

The 27th day of the 10th Moon began on February 8+, 511 BC. Notice: Jupiter moved no more than 0° 20’ between Jan 26 and Feb 8. This is a good fit!

Alternatively: Jupiter passed Porrima on August 7, 511 BC.

Thus:

Abib 1 was reckoned starting on February 22+, 511 BC; This is not a likely Aviv date!

The 22nd day of the 5th Moon began on July 11+, 511 BC;

The 22nd day of the 6th Moon began on August 10+, 511 BC;

The 27th day of the 10th Moon began on December 11+, 511 BC. Notice: Jupiter moved almost 3° between Dec 11 and Jan 25. This is not a good fit!

It follows that for this Jupiter scenario to fit, Spica must have been the Virgo reference star, not Porrima!

Next we will review elements of the Chronologies of Darius 1 and Xerxes 1 followed by Artaxerxes. Lets start with the case for Ahasuerus being Darius: [see seforim blog]

A. Another aspect of this topic is consideration of the Chronology of Persian Kings. A reason for uncertainty in a timeline between Darius and Xerxes is they share similar personality traits. Though there are character traits that can fit Xerxes, they too can fit equally well for Darius. For example, Darius is well-known for his greed. Herodotus called Darius a “huckster“ for Darius sought to make a gain in everything. This fits with Haman offering to pay the King 10,000 talents of silver, & also fits Esther appealing to the loss of kingdom revenue with the Israelites in the kingdom being eliminated.

B. Esther 1:1 says this king reigned over Ethiopia. However, it was not until Cambyses; 530-523 BC that Ethiopia and Egypt were conquered. In 525 BC, Cambyses invaded Egypt. In the spring of that year, the Persian and Egyptian forces clashed at Pelusium, where the Persians emerged victorious. This king also chose the city of Susa/Shushan to build his palace according to Pliny,  ruling out anyone before Darius.

C. The age of Mordecai rules out any later than Darius, to which Rev. Nessle  pointed out and agrees, as seen in the very strong Biblical case he has put together. The age of Mordecai and Esther rules out anyone after Darius. In recognizing this problem have attempted a twisted translation such as the NKJV – that says it was Kish, [not Mordecai] taken captive under Jeconiah. Quotes; Jones says, “Only by a tortured, forced grammatical construction can this sentence ever apply to Mordecai’s Great Grandfather Kish.” If Mordecai was taken into exile, it makes him 78 in the first chapter of Esther, and 87 at the end, rather than 124 years old when promoted to the position of prime minister/Grand Vizier.

This chronology solves major problems in Ezra and Nehemiah where both are either made to be incredibly old or where (as most say) there are two different Ezras and two different Nehemiahs, [but no other Mordecai’s in the Bible.]

D1. Esther 1:14 mentions “the seven princes of Persia and Media.” Darius began the custom of having seven counselors.

D2. Esther 1:14. Notice the order of “Persia and Media” (cf. 1:3,18,19). Before Cyrus, the Medes were dominant and Scripture refers to them as “the Medes and the Persians.” Not until Cyrus’ first year [539-538 BC] did the Persians gain ascendancy over the Medes.

E. Under Darius the Mede there were 120 satrapies (Dan. 6:1), yet under this king there are 127 (Est 1:1). Between the two kings the satrapies increased, but it was not until the 12th year of Darius that all 127 were in place. Under Xerxes the number of provinces controlled by Persia began to decrease.

F. Esther tells us under Xerxes the kingdom actually lost the isles by his 12th year. A good argument for Xerxes comes from Georg Friedrich; Grotefend’s decoding of the Persian characters found in Persepolis ruins. The name of the son of Darius Hystaspis was deciphered as Khshayarsha, in ancient Persian.

G. Grotefend’s translation to Greek = Xerxes. When khshayarsha is transposed into Hebrew, it becomes near letter for letter Akhashverosh, that’s rendered Ahasuerus in English. A problem with this is “Ahasuerus” consists of 2 words “aha“ that means “mighty“ and “Suerus“ meaning “king;”- Mighty king. So the translation into Xerxes leaves out the “aha,“ or the mighty. Jones says that it should have literally been translated “Artaxerxes.” This may be a reference to Darius’s grand-son, Artaxerxes and not Xerxes.

H. Ahasuerus may seem a probable match to Xerxes because:

– The name Ahasuerus is close to some versions of the name Xerxes even though it is not so close to the Xerxes version, as seen below.

Xerxes (Greek) = Xsayaarsan/Khshayarsha/Xsayarsa/Khashayar/Xasayar/Axores (Persian) = Khsherish/Khshiarsh/Khshaiarsha/Xasayarusa/Hasayarusa (Egyptian) = Hisi’arsa/Ahsiyarsu/Ahsiiaarsu (Akkadian/Babylonian) = Aksiwarsu/ Aksiiwaarsu = Hsy’rs (Aramaic) = Ahaseros/Ahaseweros/Ahasveros (Biblical) = Ahasuerus/Assuerus (Latin Biblical) = Ahasweros/Achashverosh (Tiberian Biblical) = Asoueros (Greek Biblical).

I. Although the Septuagint, Vulgate, Midrash & Josephus with an Ethiopic text identifies Ahasuerus as Artaxerxes, these are later traditions, and the name Artaxerxes is similar to Xerxes in Greek at least. (Artaxerxes is “considered a common name/title of kings in Persia.”) Seforim Eclipse Blog

Identifying Khshayarsha/Xerxes with Achashverosh thus makes much sense on linguistic grounds. Critically, it is consistent with Ezra 4:6 which had implied that Achashverosh was king between Daryavesh (=Darius I) & Artachshasta (=Artaxerxes I).[5]
    We have an inscription from Khshayarsha in Persian listing the countries over which he ruled. Among the countries listed are “Hidush” and “Kushiya,” most likely the Hodu and Kush of the Megillah.[6]
    Now that we have identified Achashverosh in secular sources, we can use these sources to provide some biographical information. Xerxes reigned from 486-465 BC, in one timeline when the Temple was already rebuilt, in the reign of his father Darius I in 515 BC. According to Herodotus, Xerxes was the son of Darius by Atossa, daughter of Cyrus. Xerxes was the first son born to Darius after Darius became king. These factors distinguished him from his older half-brother Artabazanes, meriting Xerxes being chosen as successor to Darius. At his accession in 486 BC, Xerxes could not have been more than 35 years old (since he was born after the accession of Darius in 522 BC).
The party in which Vashti rebelled occurred in the 3rd year of Achashverosh‘  reign (1:3), and Esther was not chosen until the 7th year (2:16). Why did it take Achashverosh so long to choose a replacement? It has been suggested Xerxes was distracted by his foreign policy. In the earlier years of his reign, Xerxes ordered a full-scale invasion of Greece. Xerxes led the invasion himself, that removed him from Persia commencing in the spring/summer of his 5th year and continuing through part of his 7th year. [7] This invasion ended in defeat.
From the secular sources and a solar eclipse that took place in the battles, it can be calculated that Xerxes did not return to Susa until the fall of 479 BC.
As was pointed out in last month’s blog, the only Solar Eclipses fitting this description of eclipses by Xerxes’ in 480BC are the 4/09/480BC Total Solar &

10/2/480BC Annular Solar Eclipses. In 479BC only the 3/29/479BC Total Solar Eclipse & 9/21/479BC Annular Solar Eclipses fit the bill of “day now eclipsing into night.”  

[8] Tevet of Achashverosh’s 7th year, when Esther was chosen, would have been Dec. 479/ Jan. 478 BC. Accordingly, Esther was taken to the palace shortly after Xerxes’ return.
    We find no known secular evidence for the main plot of Purim, except the Celestial evidence itself of the Repeating/Matched three Purim eclipses in a row, completing the fully matched repetition this past March in 2024-2026. No works by any Persian historians from this period survived. (Probably, no such works were composed.) But the Repeating/Matching eclipses with the mirrored
history between ancient Persia and modern Iran, provide compelling enough astronomical evidence over 10 years of matching eclipses to get our attention!
The added history of the reign of Xerxes is Herodotus and his narrative ends in the 7th year of Xerxes.[9]

There were unique events going on in the third year of this king’s reign. Xerxes can fit this beautifully in that he took at least 4 years gearing up to campaign against the Greeks and he needed the support of his princes. But this also fits  a chronology of Darius as well. Darius spent the first two+ years of his reign putting down rebellions, and a feast in the third year fits perfectly. It would have finally been a celebration of having put down 9 attempted overthrows of the kingdom and numerous rebellions in the empire. Once he consolidated, it was time to celebrate and display his power.#10

Likewise, waiting till the seventh year for the wedding search fits Xerxes. He had come home wasted in his war with Greece. He lost badly and could have sought comfort for himself during this time.

James Jordan says, “we have seen that Darius is called Artaxerxes in Ezra-Nehemiah. In the Greek Septuagint throughout, Esther’s king is called Artaxerxes. Ahasuerus is between Darius & Artaxerxes in Ezra 4. Xerxes      is between Darius and Artaxerxes in Persian king lists and in Herodotus.

There is also the exact date match of the 10th month of the king’s 7th year: “Ahasuerus met Esther in the 10th month of his 7th year. Xerxes sought comfort from his harem following his defeat at Salamis in 10th month of his 7th year.” Ahasuerus banished Vashti in his 3rd year, and met Esther in his 7th year. Xerxes ruled from 486 BC, and his Greek invasion was in 480 BC (to before?) his 7th year?). The 13th year of Ahasuerus is also near Xerxes 12th year, [486BC +12 years=474BC which fits a Thucydides timeline who reigned as the fourth King of Kings of the Achaemenid Empire, via a conventional history reigned from 486 BC until his assassination in 465 BC, but for these reasons are we lean to 474 BC for Xerxes I’ death. The next evidence from Gertoux fills out this picture from his article on “Dating the reigns of Xerxes and Artaxerxes.” #11 Dating the Reigns of Xerxes and Artaxerxes, in: Orbis Biblicus et Orientalis Series Archaeologica 40 (2018, pp. 179-206).

According to Diodorus Siculus [Historical Library XI:54-60] and Herodotus [Histories VII:1-5] referenced below; the transfer of power between Darius to Xerxes occurred with a revolt in Egypt in 486 BC, 4 years after the Persian defeat at Marathon. While the transition between Xerxes/Atraxerxes took place just after the storming of Eion in 476 BC. Xerxes recalled most of his Persian troops in the winter of 480/479 BC.[6] A final battle was engaged at Plataea in Boeotia in August 479 BC. Eion was taken by the Delian League in 476 BC led by the Athenian[7] general Cimon. This was a late event in Xerxes’ reign before Artaxerxes ascended, [Histories VII. 106-107]. Xerxes reigned 21 years via Ptolemy’s Kings List, including a 10-year co-regency with Darius his father. From the BM astronomical tablet #32234, lunar eclipses framed the death of Xerxes between June 26th, 474 BC-Total lunar eclipse as the Moon is seen in the 4 rear stars of Saggittarius, and a Partial lunar eclipse Dec. 20, 474 BC. Xerxes death was dated Wed. August 23/24, 474 BC, with his accession year 21 years earlier in 496 BC, or year 26 of Darius I. Xerxes was thus crown Prince long before Darius died, making him Crown Prince and co-regent at the same time. #12 IBID

Having declared Xerxes king, Darius was intent on his expedition. But in the year after this, and the revolt of Egypt, death came upon him in the midst of his preparation, after a reign of thirty six years; nor was it granted him to punish either the revolting Egyptians, or the Athenians. Esther 1 takes place in the third year of King Ahasuerus’ reign.

Let the king appoint overseers in all provinces of his kingdom that they may gather every beautiful young virgin to the citadel of Susa, to the harem, into the custody of Hegai, the king’s eunuch, who is in charge of the women;

All the women were to live in the harem under Hegai’s charge. Intriguingly, the name ‘Hegai‘ occurs as an officer of Xerxes in the Histories of Herodotus (ix. 34).

Esther 2:5-11

5 In [d]Shushan the [e]citadel there was a certain Jew whose name was Mordecai the son of Jair, the son of Shimei, the son of Kish, a Benjamite. 6 Kish[f] had been carried away from Jerusalem with the captives who had been captured with [g]Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away. 7 And Mordecai had brought up Hadassah, that is, Esther, his uncle’s daughter, she had neither father nor mother. The young woman was lovely and beautiful. When her father and mother died, Mordecai took her as his own daughter. 8 So it was, when the king’s command and decree were heard, and when many young women were gathered at [h] Shushan the [i]citadel, under the custody of Hegai, that Esther also was taken to the king’s palace, into the care of Hegai the custodian of the women. 9 Now the young woman pleased him, and she obtained his favor; so he readily gave beauty preparations to her, besides [j]her allowance. Then seven choice maidservants were provided for her from the king’s palace, and he moved her and her maidservants to the best place in the house of the women. 10 Esther had not [k]revealed her people or family, for Mordecai had charged her not to reveal it. 11 And every day Mordecai paced in front of the court of the women’s quarters, to learn of Esther’s welfare and what was happening to her.

Verse 6 establishes Mordecai’s grandfather Kish as one, “who had been taken into exile from Jerusalem with captives who had been exiled with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had exiled.” The event of King Jeconiah’s exile is found in Jer. 27:19-20:

In year 8 of Nebuchadnezzar’s reign, in 597 BC he removed [Jehoiachin] king Jeconiah from Jerusalem. Nebuchadnezzar captured Jerusalem on Adar 2, 597 BC but waited till Nisan 1 to take him captive back to Babylon to put Zedekiah on the throne as vassal king- on Nisan 10. [2 Chron. 36:10]

All the nobles of Jerusalem were included in this exile, which included Mordecai. The next character in the narrative of Esther is introduced as Hadassah, a Jewish name meaning ‘myrtle’ and her Persian name Esther meaning ‘star’, maybe a potential reference to the star–like flowers of the myrtle, seen below in the botanical illustration.

Fringe Myrtle (Calytrix tetragona) is a beautiful native shrub that keeps on giving. Not only does it cover itself in an array of starry white flowers from spring, but after flowering the calyces hang on for some weeks, shiny with long curling threads, turning golden bronze and purplish. The name Calytrix is from two Greek words meaning calyx and hair, alluding to the long fine calyx tips and the species name tetragona means four-sided, relating to the leaf cross-section.

No photo description available.
Source: Australian National Botanic Gardens

Photos: Wild Blue Mountains

Esther is without living father or mother, however her family line is also from a royal family of Jews just as Mordecai, he adopted her and was raising her as his own daughter. She found favor with Mordecai as he took her in as his own daughter. She also found favor with Hegai as he quickly brought her into the harem and gave her advantage over all the other virgins.

Verse 16 gives us the details of when this event takes place, “So Esther was taken to King Ahasuerus to his royal palace in the tenth month which is the month Tebeth, in the seventh year of his reign.” This would have been about four years from the time the king had issued his edict concerning Vashti.

Verse 17 shows the king’s response after his evening spent with Esther as we read, “The king loved Esther more than all the women, and she found favor and kindness with him more than all the virgins, so that he set the royal crown on her head and made her queen instead of Vashti.

Note that Esther still listened to the direction of her adopted father, Mordecai even as she is no longer under his care having been crowned Queen, showing her humility.

Verse 21 discloses a significant incident, “In those days, while Mordecai was sitting at the king’s gate, Bigthan and Teresh, two of the king’s officials from those who guarded the door, became angry and sought to lay hands on King Ahasuerus,” become angry enough to try and kill King Ahasuerus.

The king’s life was always in peril as this is part of the risk to having so much power, showing the palace intrigue involved that was navigated successfully by Mordecai and Esther in verse 22, where the plot became known to Mordecai and he translated the message through Queen Esther.

Verse 23 shows the results of this revelation that there was an investigation  that verified the report with a conclusion of both men being hanged on the gallows.

As with every important event that transpired during the king’s reign this one, “was written in the Book of the Chronicles in the king’s presence.” The books containing the king’s written records would have been destroyed in the fire that happened during the reign of Artexerxes, the son of King Ahasuerus.

God’s special care for His people-Israel is evident based on His foreknowledge to have all key people correctly placed to carry out His will. Only an Omni-scient All-powerful God can pull this off, as we find in the circumstances below.

A Jewish princess, not identified publicly, already resides in the citadel of Susa, who happens to be beautiful, humble, obedient, wise & charming, who catches the attention of Hegai an important official in the king’s service, one who happens to control the daily lives of all the virgins brought to the king. The king happens to adore her as well and selects her to be his queen. As her adopted Father-Mordecai happened to be seated in the Kings Gate, when a plot to kill the king was discovered and thwarted. Esther was a singular woman to deliver her nation from disaster, a rare person with a perfect blend of charm, strength, and guile, whose character was secure from the rot of wealth, power and prosperity, who at a critical juncture in history came through risked death for her people– Israel, escaped dying with them, opening God’s deliverance to His people as a providential instrument for His glorious purpose.

This month’s blog has seemingly generated more questions than perhaps the answers it has provided in certain cases. For example, if Xerxes was not Esther’s wife, who was his wife? This also begs the question of Xerxes‘ successor, as a potential offspring and heir to the Persian throne? We will explore these & other related questions in next month‘s July blog. 

From the last two blogs in May and June of 2026, we have presented information on a debate that’s raged literally for centuries on the history of timing of Persian Kings. We have included Historical, Astronomical, Biblical and Archaeological evidence in an effort to be as comprehensive and even-handed as possible, so as not to bias this material in any way. As always, I welcome any and all feed-back you may have to add to this discussion.

God Bless!

Rene’

 

Footnotes;

1. Post-exilic Bible Chronology & Identifying Esther’s Husband, Jon Nessle.
2. Ptolemy’s (Almagest V:14)

[1.]  http://www.adamoh.org/TreeOfLife.wan.io/OTCh/BM_33066-Cambyses_clay_tablet/BM_33066-Cambyses_7th_year_astronomy_clay_tablet-Initial_Review.htm

[1a] Adapted article from;  Jul 16, 523 BC – ANCHOR Partial Lunar Eclipse Yr 7 of Cambyses, Chronological, Historical and Archaeological Evidence by Gerard Gertoux

[2] Cf. footnote 1!

[3] Notice that our placement of this event forces a definition of the meaning of the original words behind this sentence! That is, whether or not an intercalary Moon was inserted at this time! At any rate, all considerable dates requires a 12 Moon year at this point, that is, with no intercalary Moon! [Cf. footnote 4!]

[4] The conventional 524-522 BC scenario: The event of May 25, 522 BC (cf. footnote 1.) Month 2 of year 8 began on either May 24+, or else on June 22+ (if a 13th Moon is intercalated.) The 25th day of Moon 2 fell on June 17+, or else on July 16+. June 17+ is perhaps? close enough to May 25, 522 BC (Jupiter moved 0° 51’,) but not July 16+!

The alternative 512-510 BCE scenario: The event of May 29, 510 BC (cf. ftnote 1.) Month 2 of year 8 began on either May 11+, or else on June 10+ (if a 13th Moon is intercalated.) The 29th day of Moon 2 fell on June 8+, or else on July 8+. June 8+ is close enough to May 29, 510 BC (Jupiter moved 0° 15’,) but not July 8+ (Jupiter moved 2° 30’!)

Accordingly, the cuneiform behind this translation is most likely saying that the 12th Moon of this year was the last Moon of this year, and that there was no 13th Moon.

 [5] Perhaps the error is found in the translation “behind Libra”, ie. vs. “in front of Libra?”

[6] Given that Moon 2 is already defined, it follows that: The conventional 524-522 BC scenario: Moon 6, 522 BC began Sept 18+, 522 BC. The 4th day of the 6th Moon began on Sept 21+, 522 BC. But, a called for recorded event occurred after passing alpha Libra on October 7, 522 BC.

The alternative 512-510 BC scenario: Moon 6, 510 BC began on Sept 7+, 510 BC. The 4th day of the 6th Moon began on Sept 10+. But, the called for recorded event occurred after passing alpha Libra on September 22, 510 BC.

It becomes obvious that alpha Libra is not the reference star being used in this record. Most likely then, the correct reference star must be beta Libra, Zubeneschamali. The corresponding corrected dates for Jupiter’s passing Libra are Nov 11, 522 BC and Oct 27, 510 BC. [But this suggestion only aggravates the problem!]

[7] The conventional 524-522 BC scenario: After reviewing the available Jupiter events and available lunar eclipses, we may narrow considerations of the Venus events accordingly, that is, the 7th year of BM 33066 beginning in Spring of 523 BC. More precisely, the 3rd Moon of year 7 began with the New Moon June 3, 523 BC [June 3, 523 BC sunset: 18:58:43; moonset: 20:19:51; lag: 81 min 8 sec; illum.: 2.01%.]

Thus, Day 10 of Moon 3 of year 7 began at sunset June 12, 523 BC. Seems we have a problem here: Venus is in front of Cancer, not Leo! However, seeing that the first star visible with Venus on the evening sky was Regulus, alpha Leo, this too makes much sense!

Day 27 of Moon 3 of year 7 began at sunset June 29, 523 BC. Seems that here too we may have a problem?! Venus is in the area of Gemini, NOT in Cancer. However, the Sun is in Cancer. Perhaps this is an error in translation? Or, perhaps the correct answer is found in recognizing that the Sun too is a star and that the Sun was, at that time, in Cancer! Indeed, as represented by my astronomy software, SNB, Venus was visible even before sunset! And, looking up Venus and magnitude I find that Venus is brighter as a crescent than it is at its full, that is, because of its closeness to Earth…

Indeed, to me, both of these Venus notations seems powerful evidence of the astronomer’s actual first hand observation of these events, that is, as opposed to theoretical calculations as some are suggesting.

The alternative 512-510 BC scenario:

Per our findings (cf. footnote #) for the 512-510BC scenario re Jupiter, day 10 of Moon 3 of year 7, must have fallen on June 29 or 30, 511 BC. But, in the 7th year the only lunar eclipses fell, not in the 4th and 10 Moons as required by this record, but in the 2nd and 8th Moons. As there is no fit for both Jupiter events and the eclipse events as recorded on BM33066, I find the 512-510 scenario is not a workable option and can be most certainly ruled out! – Accordingly, I may now freely go on with my creation of an interpretation of BM33066 in terms of the 323-321 BC scenario…

[8] Conventional placement in July 522 BC: As observable from the Baghdad horizon on July 5, 522 BC per Starry Night Backyard software: Sunset: 19:11:36; opening of penumbral (not noticeable) shadow: 20:49:36; beginning of visible shadow: 22:02:36; starting of total eclipse: 22:59:00; end total eclipse: 00:47:00; end of visible shadow: 01:46:00; end of penumbral (not noticeable) shadow: 02:58:00.

Accordingly, the blood colored red totally eclipsed Moon began 3 hours, 48 min, and 24 seconds after sunset, and the visible eclipse began 2 hours 53 min after sunset. It follows that F. X. Kugler’s 1907 translation – “1 2/3 Doppelstunden (3h 20m,)” i.e. “1 2/3 double hours [three hours and twenty minutes]” – is a less correct translation than is “1 2/3 and 1 double hour” as found at this link.

[9] Please note that the cuneiform word translated “the north wind blew” is probably better translated in terms of “stood.” Cf. my discussion at footnote 59 under this link.

[10] Conventional placement in December 522 BC: As observable from the Baghdad horizon on December 30-31, 522 BC per Starry Night Backyard software: Sunset: 17:06:30; beginning of penumbral (invisible) eclipse shadow: 17:35:04; beginning of visible partial (64.36%) eclipse: 18:48:00; end of visible partial eclipse: 21:18:00; sunrise: 07:11:28; moonset: 07:37:52.

Notice: The facts of this eclipse do not agree with the words of the record as conventionally translated!: Not, by far, a total eclipse, and the eclipse occurred in the evening, not in the hours before dawn!

Alternatives to conventional placement: Looking at the placement of lunar eclipses between 539 BC and 500 BC, I find only one other reasonably timed lunar eclipse pair: In 512 BC…

As observable from the Baghdad horizon on June 14-15, 512 BC per Starry Night Backyard software: Sunset: 19:05:09; beginning of penumbral (invisible) eclipse shadow: 23:14:33; beginning of visible partial (76.47%) eclipse: 00:28:00; end of visible partial eclipse: 03:19:00; end of penumbral (invisible) eclipse: 04:31:00; sunrise: 04:46:41; moonset: 04:58:33.

As observable from the Baghdad horizon on December 9-10, 512 BC per Starry Night Backyard software: Sunset: 16:59:59; beginning of penumbral (invisible) eclipse shadow: 00:44:00; beginning of visible total eclipse: 01:53:00; beginning of totally eclipsed Moon: 02:49:00; end of totally eclipsed Moon: 04:34:00; end of visible eclipse: 05:29:00; end penumbral eclipse: 06:38:40; sunrise: 06:58:15; moonset: 07:10:33.

Conclusion re alternative placement in time: Seeing that the beginning of the June 14/15, 512 BC visible eclipse is too far removed from sunset while also not a total eclipse, while the December 9/10, 512 BC eclipse seem a fairly good fit, I find that most likely the translation of the cuneiform is in serious error and must be thoroughly reviewed and reconsidered. Perhaps the best approach to this problem is to begin by considering the within record of Jupiter & Saturn? Cf. lines 1-3 reverse!

[11] If “total eclipse” is a correct translation, then this does not fit 522 BC! Please cf. the Notice under footnote #10!

[12] Cuneiform words translated “the south and north winds blew”, please cf. footnote#9.

#13 Seforim Eclipse Blog [https://seforimblog.com/2013/02/identifying-achashverosh-and-esther-in/]
A. IBID
B. IBID
C. IBID
D1. IBID
D2. IBID
E. IBID
F. IBID
G. IBID
H. IBID
I. IBID

14. Dating the Reigns of Xerxes and Artaxerxes, in: Orbis Biblicus et Orientalis Series Archaeologica 40 (2018, pp. 179-206).
15. IBID

The Greco-Persian War Astronomical History circa 480 BC

The Greco-Persian War Astronomical History circa 480 BC

Welcome to the May 2026 Blog folks! This month we will view a history of the Greco-Persian Wars, focusing on the Persian side from a Biblical perspective, starting with a line of Persian Kings from Darius–son of Ahasuerus-Spouse of Queen Esther, to rebuilding the Walls and Temple at Jerusalem. This fell into  the times of the Matching Eclipses of 480-469BC, as they reflect in Repeating Eclipses of 2024-2034 AD. This matching of Luni–Solar Eclipses embodies part of the astronomical, archaeological and historical evidence we’re presenting in this study coinciding with the rebuilding of Jerusalem’s Walls and Temple during the period of Ezra-Esther-Nehemiah, aligning with Daniel’s end times prophecies, before Christ’s Return to unify the Church of his Spiritual Body, at the Gathering Together. The preparation of Christ’s Spiritual Body, which he is the Head, includes Messianic Christian Jews with the Born Again Saints in Christ, who is our Peace–having made both One, broken down the middle wall of Partition; has abolished in his flesh the emnity, even dogmatic laws of Commandments contained in ordinances in order to make of the two, one new man in himself, so making Peace. Eph. 2:16 “And that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity. 17 And He came and preached peace to you who were afar off and to those who were near. 18 For through him we both have access by one Spirit to the Father.

Christ Our Cornerstone in the Temple 

19 Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, 20 Having been built on the foundation of the apostles and prophets, Jesus Christ himself being the Chief Cornerstone, 21 In whom the whole building, being fitted together, grows into a holy Temple in the Lord, 22 in whom you also are being built together for a dwelling place of God in the Spirit. [Eph. 2:14-22]

As we expand on re-building and dedication of the physical Temple–and walls of Jerusalem, so we must be cognizant of Christ building of his body-and his Spiritual Temple, [Jn. 2:19] as enemies of these spiritual works resist, so we stand together against their hostility, even as our spiritual enemy opposed the rebuilding of the Walls and Temple of Jerusalem in the days of Nehemiah-Ezra. The following Biblical Structure of Ezra chapt. 4-6; lays out a structural context related to these activities in Ezra-Nehemiah.

The Decree of Cyrus, marked the beginning of a new period in the history of the Jews, issued at Ecbatana in his first regnal year (Ezra 1:1), in the summer of 537 BC, if reckoned from the fall of the Babylonian Empire according to the Jewish method, from fall to fall. Cyrus‘ official decree, (1) dealt with directives, exact specifications on the new Temple, (2) Provided for covering of the building expenses by royal funds, and (3) Commanded a return of vessels of the former Temple to the Jews, (Ezra 6:3-5).

The context of the Structure of Ezra 4, is from E.W. Bullinger’s Companion Bible for Ezra 4:1-6:22, seen below, is an Extended Alternation;#1

The Temple Building & Dedication

F1; Ezra 4:1-6:15 Building
 G:Ezra 4:1-2; Adversaries/ Temptation
  H:Ezra 4:3; Obedience to God’s Word
   J:Ezra 4:4-16; Opposition Letter to Cyrus
    K:Ezra 4:17-22; King’s Answer-success of plot
     L: Ezra 4:23-24; Work Cessation
      M: Ezra 4:24; Duration of Cessation
 G: Ezra 5:1; Helpers-Prophets-Exhortation
H: Ezra 5:2; Obedience to God’s Word
J: Ezra 5:3-17; Opposition Letter to Darius
K: Ezra 6:1-12; King’s Answer-Defeat of plot
L:Ezra 6:13-14; Work Recommencment
M:Ezra 6:15; Date of Completion

The section reflected below relates to J:Ezra 4:4-16; 6:15– Opposition Letter to Cyrus; in the above Structure. 

Here we find Darius as son of Ahasuerus, while below in Ezra 4:6-7, we see Ahasuerus and Artaxerxes being used as a synonymous repetition for the same king, as Darius’ Father. As in a Biblical sub-Structure of these verses based on related & corresponding a,b,c lines as follows; “A“ link to “A,” “B”  to “B,” and “C” to “C.” “A” In the reign of Ahasuerus links to “A” in v. 6-7; “in the days of Artaxerxes.” To whom & when. “B“; enemies of Judah and Benjamin wrote… “C” contents of letter. “A” The days of Artaxerxes. “B” to Artaxerxes- king of Persia. “B2” Judah’s enemies con’t. “C” Letter’s contents to the King Artaxerxes I from your servants. #2  

Ezra 4:6-11 [A] In the reign of Ahasuerus, in the beginning of his reign, [B] they wrote an [C] accusation against the inhabitants of Judah and Jerusalem. 7 In [A] the days of Artaxerxes also, Bishlam, Mithredath, Tabel, and the rest of their companions [B] wrote to Artaxerxes king of Persia; [see Neh. 2:1,19] and the letter was written in Aramaic script, and translated into the Aramaic language… [B2] Judah’s enemies con’t.-v. 9-10–9 From Rehum the commander, Shimshai the scribe, and the rest of their companions-representing the Dinaites, Tarpelites, Apharsathchites, the people of Persia and Erech and Babylon and Shushan, the Dehavites, the Elamites, 10 and the rest of the nations whom the great and noble Osnapper [Ashurbanipal] took captive and settled in the cities of Samaria and the remainder beyond [g]the River and[h] so forth. 11
 [C] This copy of a letter sent him. To King Artaxerxes I from your servants, the men of the region beyond the river, and so forth: [Ezra 4:11-16]

As an addendum to this study; I’m adding a Timeline that emerges from a study brought to my attention by Rev. Nessle on; “Post-exilic Bible Chronology that Identifies Esther’s Husband.” In his work Jon shows; “that Xerxes 1 was too late, and Arsames [Persian] was too early, and that the only candidate fitting all the details given in Scripture must be Darius 1.” Historians usually refer to King Cyrus; conquerer of Babylon, replaced by his son Cambyses, after which Darius Hystapses prevailed. His reign was followed by Xerxes 1, but confusion has centered around a throne name of Ahauserus– “venerable king” as we find in Esther 1:1. The Bible’s use of throne names like this and Artaxerxes, the Great King or Darius “the Maintainer” can be applied to any of Peria’s ruler’s, not to be confused with modern assigned counterparts. Proof Ahauserus was a throne name we find in a preamble to the above Biblical structure; figurative Parenthesis in Esther 1:1, as Rev. Nessle’s query points out; “Why is there a need for explanation unless there were more than one person called by this name?” #2a

In the 6 month reign and time following Smerdis, Darius contended against a number of pretender’s for the throne, till political conditions stabilized, and work resumed on the Temple in Darius’ 2nd-3rd year-[520-519BC]. In Darius‘ Zoroastrian heritage, the Jews likely welcomed a return to more amicable times they enjoyed previously under Cyrus & Cambyses. Cyrus also appointed  a Jew of royal blood, Zerubabel to be governor of the province of Judea, that was part of the satrapy “Beyond the the River,” the great division of the Empire that comprised all lands between the river Euphrates and Egypt. #2b

Three individuals are named as “Governor of Babylon and Across-the-River” between 535 – 486 BC [Stolper1989]. #2c Xerxes I came to throne as the Great King in 486 BC. One of these three has been identified in both Persian and Biblical records of Ezra, “Tattenai, governor on this side the river” (Ezra 5:3; 6:6,13), in Ezra 6:13 below, his office administered portions of Asia Minor and the coastal zone all the way to Egypt; “in this province was all Phoenicia, and part of Syria called Palestine, and Cyprus.” [Herodotus, Histories 3.91].#3

Temple Rebuild and Dedication

Ezra 6:13-15 13 Then Tattenai, governor [#6347-6, prefect Ez. 5:3] of the region beyond the River, Shethar-Boznai, and their companions diligently did as stated by what King Darius had sent. 14 So the elders of the Jews built, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they built and finished it, according to the commandment of God of Israel, & according to the command of Cyrus, Darius, & Artaxerxes   king of Persia. 15 Now the Temple was finished on the third day of the month of Adar, which was in the sixth year of the reign of King Darius.#3a [structure of Ez. 4-6 and rebuilding of the Jerusalem Temple]

“Tatnai, governor on this side of the river” (the province called “Beyond the River” from the Mesopotamian view), with his official staff, to Jerusalem (Ezra 5:3), probably on a routine inspection. Since it was long known that the Satrap of the territories of “Beyond the River” and “Babylonia” during the early years of Darius was Ushtani, it was thought that Tatnai was Ushtani’s subordinate in the administration of “Beyond the River,” to aid Ushtani as co-administer of these two large provinces.

Tatnai as a competent Persian official, upon seeing an industrious building site  at the Temple, he asked for the royal permit. The elders of the Jews replied—while Zerubbabel as governor awaited a disposition of the new official. The Jews told the story of the destruction of the first Temple, their captivity in Babylon, and their return under Cyrus, with his return of Temple treasures, and decree to rebuild the Temple. Tatnai was favorably swayed by the work of the Jews, allowed them to continue their project for the present, while research was done for an official written permit, that he reported to the king. To this he added names of the Jewish leaders, requesting an investigation in the archives of Babylon, and a royal decision concerning his attitude toward the Jews, (Ezra 5:3-17, 6:2).

Xerxes the Great; c. 518 BC – 465 BC)[5] was a Persian ruler who reigned as the fourth King of Kings of the Achaemenid Empire, via conventional histories reigned from 486 BC until his assassination in 465 BC, but we are leaning to an alternate date in 475 BC for the death of Xerxes I, below. He was son of Darius the Great and Atossa– daughter of Cyrus the Great. Xerxes’ father was Darius the Great (r. 522–486 BC), the monarch of the Achaemenid Empire, albeit not kinsman of Cyrus the Great, the founder of the Empire.[8][9] Xerxes‘ mother-Atossa, was daughter of Cyrus.[10] Darius and Atossa married in 522 BC, and Xerxes I was born near 518 BC.[12] #3b

The title of King of Kings appears in inscriptions of kings of Urartu.[2] This title was also used by rulers of the Median Empire, since its rulers borrowed much of their royal symbolism and protocol from Urartu and elsewhere in Mesopotamia. The Achaemenid Persian variant; Xšāyaθiya Xšāyaθiyānām, of this title, is Median in form, implies Persian Achaemenids may have taken it from the Medes, rather than Mesopotamia.[2]

Xerxes’ co-regency is challenged because he only wrote an inscription (while his brothers Hystapes and Arsames still lived): Xerxes I said: Darius had other sons, but the pleasure of Ahuramazda was Darius my father made me greatest after him. As my father Darius  left the throne, with Ahuramazda, I became king on my father’s throne (XPf §4). But, several carved reliefs at Persepolis show that Xerxes was designated; crown prince, years prior to Darius‘ death. According to a conventional representation of kings, the king seated on his throne was Darius before Xerxes; as Crown prince, [see Fig. 1 shows: a bas relief taken from Persepolis below]. What is difficult to separate in World history, can be easier in Biblical reckoning, as for example: the Bible counts Princes as kings if exerting royal authority during Co-regency-or during the Senior King’s Reign. This appears to be the case with Belshazzar-a key type who was called Crown Prince, [Assyrian Term] in Nebuchadnezzar’s reign.

We also find in Dan. 9:1 below;

Dan. 9:1 In the first year of Darius the son of Ahasuerus, of the lineage of the Medes, made king over the realm of the Chaldeans 2 in the first year of his reign I, Daniel, understood by the books the number of years specified by the word of the Lord through Jeremiah the prophet, He would accomplish 70 years in the desolations of Jerusalem.

In our recent OT History Seminar-Ren Manetti lays out 15 prophecies of Dan. 8:20- in reference to the future Antichrist through Dan. 11:2, with another 40 prophecies-in Dan. 11:1-19 that blend in seamlessly with the Persian historic headlines. All the revelation from God, given to Daniel here is addressed to Daniel, and interpreted by an angel or angels, who insured Daniel grasped what was divinely imparted to him. Dan. 11:1 refers to a 1st year of Darius “the Mede.”#4

Dan. 11:2 says; “Also in the first year of Darius the Mede, I, even I, stood up to confirm and strengthen him.) 2 And now I will tell you the truth: Behold, three more kings will arise in Persia, and the fourth shall be far richer than them all; by his strength, through his riches, he stirred up all against the realm of Greece.

In Greek history 3 kings rose prior to “Darius” the first 2 were; 1. Cambyses, then a missing #2nd Artaxerxes, not recorded in history, only in Scripture-next #3. was Darius 1-“the Mede,” the Father of Xerxes 1, rising as 4th king whose riches passed them all; and by his strength, through his riches he stirred up all against the realm of Greece.”#5 This kingly line matched Darius & Xerxes I’ history and royal geneology, that via Herodotus; their “ancestry reigned for 22 generations covered an 505 yr. era.“#6 Darius’ father [Hystapses] and Grand- dad [Atraxerxes] lived on as he was crowned, in shared co-regency a declared-heir of Hystapses’, appeasing a fractured nobility. Darius‘ ruled the military as the first Persian War opened in 490BC, while Hystapses ruled the Political Administration behind the scenes. So, the 1st Grecian wars opened as Darius 1 was defeated in the 1st Persian invasion, at the 490BC-Battle of Marathon.

In his 2017 “Analysis of the Prophecies of Daniel at the Hope “Mini-Summit” in Tampa, Fl, Rev. Jon Nessle said: in reference to the 70 weeks or “sevens” are weeks of years, or Sabbatical Years which makes the span 490 years. “Most chronologer’s take a starting point of the count in Artaxerxes I’s 20th year, when they say Nehemiah was given the Governorship of Judea so that he could accomplish his goal of rebuilding the walls of Jerusalem. Rev. Nessle disagreed with this, since Xerxes I was NOT the husband of Esther, as most historians suppose. Darius I had to be Esther’s Husband because of the age of Mordecai. A Xerxes I scenario makes Mordechai an impossible minimum of 124 years old in the 12th year, when he was appointed Grand Vizier.”#7

In support of this, Mordecai appears among exiles deported from Jerusalem by Nebuchadnezzar, [Est. 3:5] but that deportation occurred 112 years before Xerxes became king, explaining why Darius should be in power as Esther’s husband during this time.

[Via the Athenian historian– Thucydides, who served as General for Athens during the war, his account of the conflict is widely considered to be a classic, and renowned for his accurate chronology, was deemed as one of the earliest scholarly historical works; (The Peloponnesian War I:98;137). Thucydides was born in 471 BC as a defeated Athenian general who turned to writing history after being relieved of command. As a younger contemporary of Artaxerxes I, his History of the Peloponnesian War recounts the warfare between the rival alliances led by Sparta and Athens through the year 411 BC. Thucydides has been called the father of “scientific history” due to his strict standards of evidence-gathering and analysis of cause and effect with-out reference to intervention by the gods.#7a

From Plutarch (Life of Theseus §§35,36),#7b after Themistocles met with Artaxerxes I, Xerxes’ successor, following the fall of Naxos after Skyros fall, dated with the archonship of Phaedo in 476 BC, Themistocles‘ meet occurred soon after 475 BC, not 465. The present Achaemenid history-mainly sourced from official Babylonian king lists, ignored co-regents and usurpers. Official versions are contradicted by contracts dated “year, month, day,” so proving the existence of frequent co-regencies and usurpers. Also, via astronomical tablet-referenced BM 32234, Xerxes’ death was dated 14/V/21 between two lunar eclipses, one; 14/III/21 (6/26/475 BC), that was total, and a 2nd partial dated 14/VIII/21 (12/20/475 BC), [see Comparison Chart #3 Repeating-Matching Eclipses below]. Thus, Xerxes I death dated on 8/24/475 BC. Also, Artaxerxes I’s death is fixed before a partial Solar Eclipse (3/21/424 BC), by Thucydides (The Peloponnesian War IV:50-52) implying an absurd co-regency of Darius II with a dead king for at least one year! Supporting this, Plutarch and Justinus validly show a long co-regency of Artaxerxes, but with his first son Darius B (434–426).#8

Further support of the 475-474 BC date appears reasonable for Artaxerxes’ 20th year, as his first year in office of Persian “Governor beyond the River,” but not as the “Great King.” As Governor, he was a “king” (Basileus) over the Persian dominions of present day Cyprus, Turkey, Lebanon, and Israel. As Governor, Artaxerxes I would have direct administration of Jerusalem; so, the 20th year of Artaxerxes (Nehemiah 2:1) ruling over Jerusalem was in 454 BC. Both Persian and the Greek records speak of “kings” in reference to one holding governing authority, but still subject to the “Great King.“ Since both Artaxerxes and his father, the Great King Xerxes were alive, a harmonized reading of apparent conflicting histories over the last two millennia comes to the surface. #9

The arrangement of the intercalary months in a chronology without coregency has several anomalies, especially the presence of two months Ulul in a single cycle. By contrast, in a chronology with co-regency, has two distinct cycles, the abnormal intercalary month in year 30 of Darius (Persepolis) links to another cycle ending in year 4 of Xerxes. The titulature of Xerxes (496–475) in Egypt and the data of Diodorus confirm the co-regency of 10 years w/ Darius (522–486), as do Elephantine papyri with many double dates both in civil and lunar calendars. #9a

Rev. Nessle continues: “This fact moves the time of the Jews influence in the Persian State back, and adversely affects any starting point for the 490 year option for Daniel’s Prophecy. The 2nd Temple construction was re-started in Elul 519BC and was finished in Adar 515BC, during Darius 1, Ezra arrived in Jerusalem soon after. Mordechai’s appointment as Grand Vizier and Purim occurred in the winter of 509 BC. The Jewish influence in the Court of Persia persisted eventually involving the appointment of Nehemiah–a known Jew, to a high position as Chief of Security. Rev. Nessle’s belief is that in 501 BC-the 20th year of Darius I, the wall was built. Tishri 1 fell on Sept. 19th, 522BC during a time when the Hebrew Lunar Calendar and months, were synchronous with Babylonian & Persian calendar. Darius assasinated an imposter contending for the throne; Smerdis/Gaumata [?] on Sept. 29th and became king shortly there- after. Therefore his Accession Year was from Tishri 1, 522BC to Tishri 1, 521BC.
So Nisan in his 20th year would have been in 501 BC. If the starting point for the 490 years was the King’s Appointment of Nehemiah for that task, it ends in 11BC, which is not significant for anything. Nehemiah’s King cannot be Xerxes 1, because Nehemiah mentioned him reigning in his 32nd year, [Neh. 5:15]. Xerxes’ reign was only 20 years. If Artaxerxes 1’s 20th year, then 490 Jewish Tishri years results in 44AD.” Rev. Nessle quotes Daniel 9:20-27 here, where he defers to his Appendix from “The Path to Eternity,” where there’s an Introversion  structure signaled by a repetition of [seal] in verse 24. This is the only thing that fits.” #10

“Counting 490 years from the 20th year [501BC] of Darius [Sept. 522BC to Nov. 486, yields 11BC, no significance. Counting 490 years from the 20th year [4454 BC] of Artaxerxes I [465-424] yields 44AD– no correlation. #11  However, with an alternate date of Xerxes I’s death given by Thucydides and others in 475BC, puts the start of the reign of Artaxerxes 1 in the year of 475-474BC, opening a word starting in the 20th year of Persian King “Artaxerxes 1,” according to Nehemiah 2:1-6.

Nehemiah 2:1-6 And it came to pass in the month of Nisan, in the twentieth year of King [a]Artaxerxes, when wine was before him, that I took the wine and gave it to the king. Now I had never been sad in his presence.  2 Therefore the king said to me, “Why is your face sad, since you are not sick? This is nothing but sorrow of heart.” So I became dreadfully afraid, 3 and said to the king, “May the king live forever! Why should my face not be sad, when the city, the place of my fathers’ tombs, lies waste, and its gates are burned with fire?” 4 Then the king said to me, “What do you request?” So I prayed to the God of heaven.
 And I said to the king, “If it pleases the king, and if your servant finds favor in your sight, I ask that you send me to Judah, to the city of my fathers’ tombs, that I may rebuild it.”
6 Then the king said to me (the queen also sitting beside him), “How long will your journey be? And when will you return?” So it pleased the king to send me; and I set him a time.

In year 20 Artaxerxes I- gave his trusted cup-bearer Nehemiah a commission to rebuild the wall of Jerusalem (Neh. 2:1). Establishing the date of this event has created confusion because there are 2 different lines of testimony. Diodorus in his Library of History places Artaxerxes I on the throne in 464 BC, making his 20th year 444 BC. Claudius Ptolemy (2nd cent. AD) adopts Diodorus’ dating in his influential Canon, which provides a list of kings from various countries spanning a 900-year period. Moreover, these dates were copied into Eusebius’ Chronicles during the 4th cent. AD. But, a differing witness, and second line of testimony occurs when historical events correlate with historical writings of Thucydides. Then the date of Artaxerxes I as governor, or sub-king to Xerxes is 474 BC which also was the date Nehemiah was using. A Summary of the debate over last two millennia [McNeil-1970]; “That Thucydides’… is the best evidence we have… If, on the other hand, we refuse Thucydides’ order on faith but try to check it against what we learn from other sources, it becomes evident to check this is improbable. The only other linked account of the 465-450BC period is Diodorus, who to some extent is dependent upon Thucydides… [and wrote] centuries after the events.”#11a

Ptolemy, noted Greek-Egyptian astronomer (2nd century A.D.), in his Canon of the Kings, assigns 21 years to the reign of Xerxes & 41 years to Artaxerxes immediately following. But as the Canon is dated beyond doubt by 19 eclipses and other astronomical synchronisms and signs, it is certain that in official Egyptian reckoning Xerxes’ year 21 (the year 283 in Ptolemy’s Nabonassar Era) correlates to the chronology of Olympiads.

Olympiad Chronology

The BC/AD dating system had not been developed even in the time of Eusebius (260-340 AD) [Eusebius – Chronicles] and dating the reign of Artaxerxes as the Great King requires reviewing the Greek Olympiad chronology system. Every four years in the midsummer around August, the Greek city-states, swore oaths to meet together in truce, if not in peace, for the Olympic competition. Because these Olympiads were not linked to the reign of any specific king, or kingdom, they provide a convenient method for dating events in history. The Olympiad counting system began in mid-summer and Olympic years always covered part  of 2 Julian years (mid-Aug. to next mid-Aug.). Olympiad counting was adopted in Greece well before Artaxerxes I. The start date for this counting was 776BC in Olympiad 1. Olympiad reckoning employed both the number of the Olympiad and the year within the cycle, 1-4. Eusebius in his Chronicles carries Olympiad dating from its inception in 776BC to 217AD, the 249th Olympiad. The Olympiad dating is completely reliable for dating Persia’s invasion of Greece by Xerxes I-father of Artaxerxes I, in 480 BC. [Shaw-2003].#11b

Seventy-fifth Olympiad [480 BC]… It was in this year king Xerxes opened his campaign against Greece- Olympiad 75.2 (479 BC; Xerxes year 6/7) Herodotus, Histories, Book 9 – concludes the history of the Persian invasion the following summer, when the Persian forces staying in Greece were defeated at Platea – ending the last Persian incursion on the Greek mainland. Olympiad 75.3 (478BC; Xerxes year 7/8): Athenians returned & rebuild. Thucydides; Peloponnesian War 1.89: “When the Persians, defeated by the Hellenes on sea and land, retreated from Europe, and the remnant of the fleet, had taken refuge at Mycalè, and there perished…

They both [Eusebius & Herodotus] included Artabanus with a seven month reign between Xerxes and Artaxerxes, i.e., in the 4th year of 78th Olympiad (465  14). They also dated Artaxerxes’ year 20 in the 4th year of the 83rd Olympiad. 20/11c

This added research uncovers that “Artaxerxes I” ascended the throne in the year 475 BC, and his 20th year of reign would then be 455 BC. But, some of Christendom’s secular scholars will tell us “Artaxerxes I” began his reign in the year 465 BC, making his 20th year 445 BC, a difference of about ten years. The question then is who is correct? This short study intends to show 4 basic lines of evidence, in support of the date 475 BC. as a correct date for the start of Artaxerxes reign vs. 465BC. A 1st line of evidence: came in the year 1847AD, from a German scholar named Ernst Hengstenberg, in his book: “Christology of the Old Testament“, saying, “For then the 20th year of Artaxerxes is the year 455 BC“, and “Artaxerxes 1st full regnal year began in 474 BC“. Also, the book;“Pay Attention to Daniel’s Prophecy” relates this in a 1999 printing, from p. 197 we find “Ernst Hengstenberg in his Christology of the Old Testament; Artaxerxes 1’s reign commenced in 474 BC, #12 as do other following sources. 

In Archaeological history, the bas relief taken from Persepolis, in Fig. 1, below of the man sitting on the throne is none other than Persian King Darius.

Representations of lions can be found frequently in Persepolis, for the city’s entire purpose, after all, was to direct attention to the great king of Persia. The central relief, now displayed in the Archaeological Museum of Tehran, brought the focus of the room and all its carved figures to the image of Darius, seated on his throne, flanked by his son, and receiving the tributes of the visitors.

A Persian coutier leads a foreign delegate by the hand – Persepolis Apadana

A Persian coutier leads a foreign delegate by the hand - Persepolis Apadana
The figures are recognized as Darius and his son Xerxes as they commissioned the work, but the reliefs are also intentionally ambiguous, not capturing any unique features of Darius himself. In that way, the relief serves also as a larger, symbolic depiction of the strong Achaemenid royal line, Great king and ready successor, at the center of the great Persian Empire.

Enthroned Darius with Xerxes behind - central relief of the Persepolis Apadana, found in the treasury

Figure 1. Enthroned Darius with Xerxes behind– central Bas relief of the Persepolis Apadana, found in the Treasury. 12a.

Somewhat unique to ancient kingdoms is the tolerance of the Persian king and empire reflected in those images of the monarchy. Where Greek and Roman art often shows their leaders crushing surrounding nations, the Persian courtiers are shown leading them by the hand to come before Darius. It was a powerful piece of propaganda for all those who entered the halls, but also largely true. Having been violently subjugated by the Assyrians, Cyrus worked to build an empire that would integrate its conquered nations and remain respectful of their cultures and religions.

As we turn our gaze to a history of religious policies of the Achaemenids. The Achaemenid rulers were Zoroastrian, but they were extremely tolerant of other religions in their Empire and even contributed to building of temples and gave special privileges to priesthoods.#12b On cylinder inscriptions; Cyrus records “I gave daily care to his (Marduk’s) work”.12c Cyrus rebuilt the temple of Marduk; Cyrus and Darius both let the Jews deduct rebuilding cost of the Jerusalem Temple from their taxes. Cambyses was no less tolerant.” He and Darius both partook in a ceremony; called “seizing the hands of Marduk” at the statue of Bel-Marduk in Esagila, which entitled them in the eyes of the Babylonians to bear the title “king of Babylon.”

Notice that his attendants to his left and to his right are all lower than him, and that his head is above them all. Now, notice the man standing directly behind him. He is standing on the same elevated platform as the king, and his clothes are almost identical to his. His right hand is resting on the high back of his throne, and his head is at the same level as well. This is unusual, as ordinarily the king’s head would be higher than all others. Who is this man? None other than Xerxes, Darius’ son. Also notice the lotus that is being carried in the left hand of both Xerxes and Darius, and the scepter being held in Darius’ right hand–the king. This image shows powerful evidence that there was, in fact, a coregency between father and son. This same line of evidence has also been provided in the Insight Book Vol II page 615 entitled “Evidence from Persian sources“.#13

A Third line of evidence: is what is known as cuneiform tablet BM 65494 taken from the British Museum. It is a business document from Borsippa dated to the 50th year of Artaxerxes I.

Tablet BM 65494 dated 4/V1/50 of Artaxerxes I Stolper reconstituted the prosopography of Murashu's family and has dated it according to the accepted chronology’*’. According to this reconstruction (choice 1), length of service is 27.5 years for the first two generations, 20.5 years for the third and 11.5 years for the fourth, which would be a surprising rejuvenation’. By contrast, taking into account Darius B (choice 2), we get a more balanced period of activity for four generations with an average of 22.5 years respectively for the first two, then 20.5 years and 21.5 years for the two following ones:

Tablet BM 65494 dated 4/V1/50 of Artaxerxes I –Stolper reconstituted the prosopography of Murashu’s family and has dated it according to the accepted chronology’*’. 13a

In the 2nd graphic provided, the number 50 is written in Akkadian language found is in the lower right corner of the tablet to find it. The final picture below is the Akkadian numerical system, shows how they would write the number 50, which exactly matches this cuneiform tablet, above.#14

This shows robust archaeological evidence of Artaxerxes’ reign exceeded 41 years. And that the 51st year of Artaxerxes was 424 BC, making his first regnal year 474 BC, and not 465 BC as some of Christendom’s secular scholars would have us believe.

Fourth line of evidence: Archbishop James Usher in his book entitled the “Annals of the World“, published back in 1650 AD, made these paraphrased statements “In the year 455 BC, that was the 20th year of Artaxerxes I, when Nehemiah requested to obtain permission from the king to be the governor of Judah and to rebuild Jerusalem (Nehemiah 2:1-6). This event marks the start of Daniel’s 70 weeks.” #15

These four, powerful lines of evidence, show a correct date to the beginning of Artaxerxes reign, and how we may unlock a secret to the start date of Daniel 9:24-27. Many thanks to Ernst Hengstenberg for his work published in 1847, and James Ussher for his book published in the year 1650AD. I’m also thankful to the British Museum for providing the cuneiform tablet BM 65494, and finally the headquarters staff at Jehovah’s Witnesses (WTBTS) for their help in grasping the regnal year start of King Artaxerxes I’ in 474 B.C., with his 20th year as 455 BC.

The last Year of Xerxes and the 1st Year of Artaxerxes

As we have seen throughout the reigns involved here; regnal-year numbers in the Egyptian calendar are known from astronomically fixed reckoning of Ptolemy’s Canon and synchronisms of several double-dated papyri. It is also known in the Persian calendar from the Saros list, based on the 18-year Saros cycle. #16

ACCESSION OF ARTAXERXES I

Figure 2. Xerxes and Artaxerxes in Three Calendars

The regnal years of Xerxes (shortened in this drawing by an 18-year gap of the Saros cycle) and the early years of Artaxerxes are shown as reckoned (1) In the Egyptian calendar (with years beginning in December), (2) in the Persian calendar (with years beginning in the spring), and (3) in the Jewish calendar (with years beginning in the autumn), all three aligned against the back-ground of the BC years.

The Saros list is extant on two clay tablets containing a series of regnal years at eighteen-year intervals based on a Babylonian Eclipse cycle (published by J. N. Strassmaier in reports in ZA, VII [~Sgz], zoo, 201; VIII [1893], 106). #17 Starting with the 7th year of Nabonidus, this list includes the year of Xerxes and the years 6 and 24 of Artaxerxes.

A SCIENTIFIC APPROACH TO AN ABSOLUTE CHRONOLOGY THROUGH SYNCHRONISMS DATED BY ASTRONOMY

The death of Xerxes is dated, at the present time, in 465 BC. This date comes mainly from the official Babylonian chronology, however, the testimony of Thucydides and from some Elephantine Egyptian records support dating of 475 BC. A careful chronological analysis of Babylonian astronomical tablets allows a fixing of a precise date of Xerxes’ death on August 24th, 475 BC. An official Babylonian chronology is based on the tablet BM 34576 (King List copy dated 99 BC). #18

Likewise, the death of Artaxerxes I is fixed precisely by Thucydides (The Peloponnesian War IV:50-52) just before a partial Solar Eclipse (21 March 424 BC) which implies absurd co-regency of Darius II with a dead king for at least one year! The arrangement of the intercalary months in a chronology without co-regency has several anomalies especially the presence of two months Ulul in a single cycle. By contrast, in a chronology with co-regency, and two distinct cycles, the abnormal intercalary month in year 30 of Darius (Persepolis) links to another cycle ending in year 4 of Xerxes. The titulature of Xerxes I (496-475) in Egypt and data of Diodorus confirm a Co-regency of 10 years with Darius-1 (522-486), with Elephantine papyri and many double dates with civil and lunar calendars. #19

A popular date of Xerxes 1′ death in 465 BC by mainstream historians, comes mainly from the official Babylonian chronology, recorded in the King’s List such as the tablet BM 34576 (copy dated 99 BC) 1 , but a witness of Thucydides support the dating in 475 BC, added to this, careful chronological analysis of Babylonian astronomical Tablets allows a fixing of a precise date of Xerxes’ death on August 24 in 475 BC. Why do mainstream historians prefer to rely on the Babylonian royal lists to establish the Achaemenid chronology, rather than on evidence from Greek historians who clearly mention several usurper kings and co-regencies?#20

We can agree that the Book of Esther has a historical setting in the reign of Darius, replete with details of Persian court life. A purpose of this study, while not denying romantic and ritual elements and a complicated blend of  of history and religion, is a return to search for historical material, aligned with an Astronomical Chronology especially in Darius/Xerxes‘ reigns, with solid links to the Book of Esther, and a Bible Chronology. A good starting place may be the historical seed in the Book of Esther with religious policies of King Darius I, in whose reign events of the book are set, as his decree singled out the Jews as a religious-ethnic group in Persia for destruction, albeit fomented by Haman. 

An initial question to be answered is the Jewish seed of Mordecai and Esther. The Jewish name ‘Mordechai‘ is found on multiple occasions in the Bible. #21 The name “Mordecai“ shows on a list of Jews who returned to Jerusalem with Zerubbabel (Ezra 2:2, Neh. 7:7). 2 Now these are the people of the province who returned from Babylonian captivity, of those carried away, by the king of Babylon–Nebuchadnezzar, who returned to Jerusalem & Judah, all to their own city. 2 Those who returned with Zerubbabel: Jeshua; [a man of Pahath-moab with Zerubbabel [Ez. 2:6], Nehemiah, [Neh. 7:7] Seraiah, [1Chron. 6:13-4] Reelaiah, Bilshan, Mordecai, known by some as finance officer at Susa under Darius 1. [Est. 2:7] [c]Mispar, Bigvai, [d]Rehum, [Ez. 4:8] and Baanah, numbered among the men of the people of Israel: The name Mordecai, listed in Aramaic; see G. R. Driver, Aramaic Documents of the Fifth Century BC. (Oxford 1957) 20 n. 2. It also occurs in the Treasury Tablets from Persepolis;
G.G. Cameron, Persepolis Treasury Tablets (Chicago 1948) 85; also found in an undated text, probably from the end of Darius’ reign or the beginning of Xerxes I, an official’s name, perhaps an accountant/scribe, on tour from Susa; #22

There is no other “Mordecai” in the Bible, and every leader on the list of exiles  who returned ie; (Zerubbabel the son of Shetiel of royal blood, Jeshua the high priest, Nehemiah the cup-bearer to the king of Persia, Seraiah the son of a former high priest Hilkiah, etc.) all are VIP‘s! These events occuring next in Nehemiah, happen AFTER the book of Esther, when Nehemiah “is governor” (Neh 8:9), who likely became governor by Mordecai, the Grand Vizier. #22a

Ezra came to Judea in the seventh year of King Xerxes, in 479 BC. We are now referring to the 20th year of king Artaxerxes, and with the death of Xerxes in 475BC and the accession year of Artaxerxes in 474 BC-makes it 455 BC. For we have not an innumerable multitude of books among us, in disagreement or contradicting one another: [as the Greeks have:] but only twenty two books: which contain the records of all the past times: which are justly believed to be divine. (Josephus, Against Apion, 1.9) #22b

Josephus goes on to explain the division & categories of the Hebrew OT books:

And of them five belong to Moses: which contain his laws, and the traditions of the origin of mankind, till his death. This interval of time was little short of three thousand years. But as to the time from the death of Moses, till the reign of Artaxerxes, King of Persia, who reigned after Xerxes, the Prophets, who were after Moses, wrote down what was done in their times, in thirteen books. The remaining four books contain hymns to God; and precepts for the conduct of human life. (Josephus, Against Apion, 1.9) #22c

Josephus continues to explain the CHRONOLOGY of when these were written:

’Tis true, our history hath been written since Artaxerxes very particularly; but hath not been esteemed of the like authority with the former by our forefathers; because there hath not been an exact succession of Prophets since that time. And how firmly we have given credit to these books of our own nation, is evident by what we do. For during so many ages having already passed, no one has been so bold, as either to add any thing to them; to take any thing from them; or to make any change in them. But it is become natural to all Jews, immediately, and from their very birth, to esteem these books to contain divine doctrines; and to persist in them: and, if occasion be, willingly to die for them. (Josephus, Against Apion, 1.9) #22d

The extra books he is talking about are what we would call the “apocrypha.” These include the books of Enoch, Maccabees, Tobit, and many others. However, the last “succession of Prophets since that time” ends in Artaxerxes reign, who is Malachi. And so THAT is the chronology of the last parts of the Old Testament.

As there are 39 books in our Old Testament Bibles, why does Josephus refer to only 22 books? This is due to the OT scrolls not dividing 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra and Nehemiah, Jeremiah and Lamentations, or any of the minor prophets (Amos to Malachi) into separate books. This means the books that Josephus is talking about are the following: #22e

  1. Genesis 2. Exodus 3. Leviticus 4. Numbers 5. Deuteronomy 6. Joshua 7. Judges 8. Ruth 9. Samuel 10. Kings 11. Chronicles 12. Ezra/Nehemiah/Esther 13. Job
    14. Psalms 15. Proverbs 16. Ecclesiastes 17. Song of Songs 18. Isaiah 19. Jeremiah/Lamentations 20. Ezekiel 21. Daniel 22. Amos to Malachi-Prophets

This Biblical Chronology provides a superstructure upon which to build our history on much more reliable sources than the testimony of contradictory historians, whose witness however, is valued in agreement with a Biblical Chronology. To return now to a chronology of the Greco-Persian wars;

In 499 BC, the tyrant of Miletus, Aristagoras, incited Hellenic Asia Minor into rebellion against the Persians. This opened an Ionian Revolt, that lasted until 493 BC, progressively drawing more regions of Asia Minor into the conflict.
Aristagoras got military support from Athens & Eretria, and in 498 BC these forces captured the Persian regional capital of Sardis. The Persian king Darius the Great vowed revenge on Athens and Eretria for this. His 492 BC Persian invasion of Greece, as Persian General Mardonius successfully re-subjugated  Thrace & Macedon before several mishaps forced an early end to the rest of his campaign.[3]  Darius then began raising a huge new army with designs to subjugate Greece; but, in 486 BC, his Egyptian subjects revolted, delaying any Greek expedition. After Darius died, his son Xerxes I restarted preparations for a second invasion of Greece, that finally began in 480 BC.#23

In 480 BC, the Persian King led a large army across the Hellespont into Europe, winning military victories at Thermopylae & Artemisium before their defeat & razing of Athens. His forces got control of mainland Greece-north of the Corinthian Isthmus till they were defeated at the Battle of Salamis. Fearing the Greeks might trap him in Europe, Xerxes I retreated with a greater part of his army back to Asia, leaving behind Mardonius to continue his campaign.

Achaemenid king killing a Greek hoplite. Impression from a cylinder seal, sculpted c. 500–475 BC, at the time of Darius I Metropolitan Museum of Art.#23a


 

At the Battle of Thermopylae, a small force of Greek warriors led by King Leonidas of Sparta resisted much larger Persian forces, but were ultimately defeated. Via Herodotus, the Persians broke the Spartan phalanx  after a Greek man called Ephialtes betrayed his country by telling the Persians of another pass around the mountains.

In 480 BC, following the Battle of Thermopylae, all of Boeotia fell to the Persian army. Thespiae and Plataea, the two Greek cities that resisted Darius I, were captured and subsequently razed, as a surviving Athenian population evacuated, by the Greek fleet, to Salamis. [1]

After Thermopylae, Athens was captured. Most of the Athenians abandoned the city, fled to the island of Salamis before Xerxes‘ arrived. Xerxes I ordered the Destruction of Athens, leaving an archaeologically intact destruction layer, called “Persian debris.” 

The following Charts for Repeating-Matching Eclipse Tetrads in 2024 AD with 480 BC, show how our current Eclipse decade of 2024-2034 match the ancient Eclipses of Darius/Xerxes I, open in 480-479 BC. They also match the 3 Blood Moon Purim Eclipses to open the Purim Holiday for Israel in Persia under Queen Esther and Mordecai. Considering Darius I’/Xerxes military history aligned with this key eclipse period, we can gain a more complete image and impression not only of Modern Persia, reflected in today’s Iran, but also a spiritual perspective of the building of the Wall & Temple of Jerusalem, and perhaps even the Coming building of a Third Temple, that the Jewish Temple Institute stands ready to enact.    

Comparison Chart #1 of Repeating Eclipse Tetrads 2024 AD with 480 BC.#24
Eclipse Date AD Sun/Moon Eclipse Date BC
3/25/2024 AD Lunar 3/25/480 BC
4/08/2024 AD Total Solar 4/09/480 BC Total
9/18/2024 AD Lunar 9/18/480 BC
10/2/2024 AD Annular Solar 10/2/480 BC Annular

Battles of Salamis and Plataea

The Battle of Salamis (26-27th Sept. 480 BC) won by the Greek fleet, followed Xerses I setting up a winter camp in Thessaly. [The history of April 8th/ Sept. 18th/ Oct. 2nd, 480 BC, eclipses, is mirrored in Chart 1 above.]

The Persian active military campaign against the Greeks initiated a battle in Salamis, fought in the straits between the mainland and Salamis, an island in Saronic Gulf near Athens, marked a high point of the 2nd Persian invasion of Greece, arguably the largest naval battle of the ancient world, marking a turning point in the invasion.[8]

According to Thucydides: Themistocles manifested a desire to visit the king of Persia (…) The storm caused the vessel to drift towards the Athenians camp who  then besieged Naxos (…) Guided by a Persian coast, then he penetrated into the interior of the country and sent to Artaxerxes, who had succeeded Xerxes, his father a letter (The Peloponnesian War I:98;137). Therefore, he reports the fall
of Naxos after the one of Skyros dated at the beginning of the archonship of Phaedo in –476BC, according to Plutarch.#24a This, meeting with Themistocles would have occurred soon after 475/474BC. Furthermore, Themistocles died under the archon of Praxiergos (in –471BC) according to Diodorus Siculus (Historical Library XI:54-60), and Herodotus situated the transfer of power from Darius to Xerxes at the time of the revolt of Egypt, four years after Marathon, or –486, #24b and the change Xerxes/Artaxerxes shortly after the storming of Eion [dated –476 BC], last event of  reign of Xerxes.#24c. Though heavily out-numbered the Greeks persuaded by Themistocles returning the Persian fleet to battle, hoping victory might prevent naval advance against the Peloponnese. The Persians were also eager for a decisive battle. So, the Persian navy rowed into the Straits of Salamis in an effort to block both entrances. But in the cramped waters, the great Persian numbers proved a detriment, as ships struggled to maneuver, becoming disorganized. To sieze the opportunity the Greek fleet formed in line to win a victory. The Naval battle as the Repeating-Matching Eclipses in Chart 1 above, reflects modern Iran’s attempt to control the oil traffic via straits of Hormuz, and loosing their entire Navy in the process.

The majority of the Persian army retreated to Asia, leaving Mardonius to complete the conquest of Greece. The following year the remainder of the Persian army was defeated at the Battle of Plataea and the Persian navy at a Battle of Mycale. The Persian ships were then captured and burned. The complete destruction of the Persian navy, along with the destruction of Mardonius’ army at Plataea, decisively ended the invasion of Greece. After Plataea and Mycale, the Greeks went on the offensive against the Persians, marking a new phase of Greco-Persian Wars. The Persians made no further attempts to conquer Greece, as the battles of Salamis & Plataea marked a turning point in the course of the Greco-Persian Wars. The Greco-Persian wars were a series of conflicts between Achaemenid Empire and Greek city-states starting in 499 BC[i] and lasted until 449 BC. This near 50-year period of conflict reflects a near 50 years of conflict between US/Israeli’s vs. Iran today. The historical reflection of ancient and modern Iran pointed out above is mirrored by astronomical activity typical in these periods in ancient Persia and modern Iran, in Repeating Purim Blood Moon Eclipses. 

 The last time there was a set of Triple Lunar Eclipses on Purim, before the current triad of 2024-26; and 480 BC–2500 years ago, was from 1978-1980; as the radical Islamic revolution and terrorist regime in Iran first took power! It’s interesting that one Total Lunar Eclipse on 3/24/1978 and two Eclipses in 1979 & 3/1/80 match Purim dates 3/13/1979 with a 3/14/2025 Lunar Eclipse in  Chart #2 below with Summer Lunar Eclipse of 9/6/1979 with 9/7/2025 and 479 BC!  This serves to foreshadow the Purim events of 2024-2026! After a March 1979 Islamic Republic referendum, with 98% approval- a shift to an Islamic republic, the terrorist radical regime has been in power nearly 50 years.

Xerxes left a contingent in Greece to finish the campaign under Mardonius, who according to Herodotus suggested the retreat in the first place. This force was defeated in the next year-479 BC; [See March 14/29th-9/7 Eclipses in 479BC in Chart 2 below, the following year at Plataea by the Allied forces of Greek city-states, ended the Persian invasion of Greece for good.

Comparison Chart#2 for Repeating Eclipse Tetrads 2025 AD with 479 BC#25
Eclipse Date Eclipse type Sun/Moon Eclipse Date Saros#
3/14/2025 AD Partial Lunar 3/14/479 BC 34
3/29/2025 AD Total Solar 3/29/479 BC 60
9/07/2025 AD Partial Lunar 9/07/479 BC 39
9/21/2025 AD Annular Solar 9/21/479 BC 65

In Book 7.37, Herodotus describes the movements of the Persian forces as they gathered to invade Greece in 480 BC. The King wrote what follows: “At the start of its journey, the sun left its seat in the heavens, disappeared and although the sky had been especially clear and cloudless, day now eclipsed into night.”#26 Xerxes himself observing this, was concerned. He asked his Magi of the Zoroastrian’s-the portent’s import. They said “the god showed the Hellenes in advance and they left their cities, as the sun prophesied for the Hellenes, but for the Persians it was the moon.” This speaks to Purim’s 3 Blood Moon Lunar eclipses in a row, related to the import of their linked Soli–Lunar Eclipses in 480-478BC matched with today’s repeating eclipses in 2024-2026 AD, in context of the current US/Israeli war with Iran!

In addition, the only Solar Eclipses that fit Xerxes’ description in 480BC are the 4/09/480BC Total Solar and the 10/2/480BC Annular Solar Eclipses. In 479BC only the 3/29/479BC Total Solar and the 9/21/479BC Annular Solar Eclipses fit the bill of “day now eclipsing into night.” [see Chart #1 above]

The editors of the Landmark Edition of Herodotus provide a footnote here explaining that “this purported eclipse cannot be verified by astronomical calculations.”27 Historians have argued about this for centuries– in an article published in “The Observatory” in 1884, W.T. Lynn noted that the issue might be the dates given by Herodotus. While the article finds no Solar Eclipse evidence visible in Asia Minor/Anatolia in 480BC, it appears Solar Eclipses took place in 481 & 478 BC.”#28 However, the dates given here for both Lunar and Solar Eclipses obviously verified by NASA’s Five Millennium Canon of Eclipses and other modern resources, hold Eclipse records are proven to have happened in 480-478BC- the Repeating-Matching Eclipses renewed in [2024-2026 AD].#29
Based on scholarly & historical sources, we can confirm what was previously may not be visible; for unknown causes. These dates not only match Esther’s reign with Darius I/Xerxes as he readied his forces to attack Greece, but also draws unique reflection to our current decade of Repeating-Matched eclipses. Below the example is found cited above as “Xerxes’ Eclipse…“

Xerxes’ Eclipse– Note
“…while he was offering sacrifice to know if he should march out against the Greeks, the sun was suddenly darkened in mid-sky…“
– History, IX, 10, Herodotus  #30

The fact that Xerxes, while offering sacrifice to the monotheistic god Ahura–Mazda of the Persian–Zoroastrian Religion of the Biblical Magi, was able to consult the Magi in his Army on the meaning of this eclipse, is striking in light of their wisdom revealing Celestial signs of Christ’s birth with the Repeating signs circa 480-469 BC/2024-2034 AD. In 481 BC, as part of Xerxes 1‘ lead-up for the 2nd invasion of Greece in Greco-Persian Wars, the Xerxes Canal dug via an isthmus of Mount Athos peninsula, had provisions stored on Thracian road, & 2 pontoon bridges, later known as Xerxes‘ Pontoon Bridges were built across the Hellespont. This is noteworthy, as of the few monuments left by the Persian Empire in Europe.[1]

Histories of ancient Greek historian Herodotus, recounts the events of the Greco-Persian Wars, the Persian commander Mardonius, in 492 BC, lost a great part of his fleet, 300 ships & 720,000 men, in a storm going around the cliffs of the Athos peninsula, during the First Persian invasion of Greece.[2]

Xerxes, in preparation for the Second Persian invasion of Greece, in 483 BC had a channel built through the Athos isthmus in order to avoid falling prey to the similar disaster. According to other astronomical tablet notations BM 32234, Xerxes I’ death-  dated 14/V/21 between 2 Lunar Eclipses, one dated 14/III/21
6/25/475 BC, that was partial, and the 2nd dated 14/VIII/21 [12/20/475BC] was total, dates the death of Xerxes I-on 24 August 475 BC. [see Chart #3 below]

 Comparison Chart#3 for Repeating Eclipse Tetrads 2029 AD with 475 BC#30a

Eclipse Date Sources Saros Sun/Moon Eclipse Date Source Saros
1/14/29 AD T&D/Nasa 151 Partial Solar 1/14/475 BC    
4/13/2029 AD Apophis 99942 Asteroid flyby    
6/12/29 AD T&D/Nasa 118 Partial Solar 6/12/475 BC    
6/25-6/29 AD T&D/Nasa 130 Partial Lunar 6/26/475 BC LBAT 51
7/11/29 AD T&D/Nasa 156 Partial Solar 7/11/475 BC    
12/6/29 AD T&D/Nasa 123 Partial Solar 12/6/475 BC    
12/20/29 AD T&D/Nasa 135 Total Lunar 12/20/475 BC LBAT 56

Haman’s intended Genocide for the Jews is mirrored in today’s modern Iran. As Haman intended Genocide for the Jews, so modern Hamas terrorists show a similar hatred for Israel, seen in their October 7th atrocities. We also find a reflection of the reversal that Haman brought on himself, being hung with his 10 sons on the very gallows he made to hang Mordecai! [Est. 8:1-8]. In the Iran of today– Ayatollah Ali Khameni and his 10 top leaders met their final ruin on Saturday–Feb. 28th, “Sabbath of Remembrance“-3 days before a 3rd [2024-2026] Blood Moon Purim Eclipse 3/3/2026–in a row, on the Jews annual victory bash recalling Haman’s demise! As we consider this Purim Eclipse culminated at maximum on 3/3/2026 @ 3:33am (PST), we note many Bible references to the number “3” linking God’s descent in a cloud, (Ex. 19:9–11; John 2:1; weddings, and 1 Cor. 15:4 with resurrection, all of which denote “spiritual completion,” as a spiritual symbol for the number 3. #31 

Part of the Purim celebration includes a Torah Reading in Jewish Synagouges of Haman being blotted out, [1 Sam. 15:2 -3] as Khameni and his leaders, were bombed out by Israeli/US forces. Iran has been busy developing the Nuclear bomb to bring “death to America and Israel” for decades, but were themselves Bombed into submission on this day! As Haman & his Sons had their gallows, so Khamanei & his sons got their bomb. As Haman rose so many generations after Amalek’s fall, so Khamanei pursued so many generations after Haman, but our Lord recalls the ancient battle vs. the seed of evil, [Gen. 3:15] as the Almighty wrote it in the Sun, Moon & Stars in Repeating-Matching Eclipses of our day in the current Purim Lunar Eclipses!

The February 28th –“Sabbath of Remembrance“ recalls Exod. 17:8-16 Amalek in a battle with Israel at Rephidim. In 1 Samuel 15:2 the Lord recalls Amalek and his actions against Israel, how he laid wait for him in the way [#1870] as Israel came up from Egypt. It’s no coincidence that Ali Khameni met a demise on this Sabbath of Remembrance, so near the 3/3/26-3rd Purim Blood Moon in a row! This aligns with God’s Promise in Ex. 17:14 below that; “I will utterly blot out the remembrance of Amalek from under heaven.”

Ali Khameni-as a notorious ruler since 1989, having recently massacred 40K+ of his own Iranian people, while sponsoring the likes of Hamas and terrorist proxies, Hezzbollah with other Palestinian groups vs. the US and Israel. Not only do we find the link to a Sabbath of Remembrance, but we too find dates Matched- to Repeating 3/3/478 BC Purim Lunar Eclipses, on the same March 3rd date with another Lunar Eclipse in 478BC, during Esther’s reign with Ahaseraus/& Mordecai! The Purim feast is a permanent yearly notice and celebration of Israel’s victory and Freedom from Haman’s Genocide, evident in history. It’s also a main reason for these Repeating, Matching dates seen in current events of 3/3/2026 Purim Lunar Eclipse, with the signs of Repeating-Matched dates of a decade of Luni-Solar Eclipses from 480-478BC to 469 BC.

Exodus 17:14-16 14 Then the Lord said to Moses, “Write this for a memorial; [#2146-to pierce, invoke in memory]#32 in the book and recount it in hearing
of Joshua, that I will utterly blot out the remembrance of Amalek from under heaven.” 15 And Moses built an altar and called its name, [f]The-Lord-Is-My-Banner; 16 for he said, “Because the Lord has sworn: the Lord will have war with Amalek from generation to generation.”

The generations of Amalek from Agag and Esau in 1 Samuel 15:2-3, we find Haman the son of Hammedatha the Agagite, [Est. 3:1], shows a priority in God’s Mind concerning Israel’s generational enemies, with a low ranking of Amalek’s seed, so “the Lord desired war with Amalek.” As God looks on the heart of Men, there can be no better Judge of mankind than Almighty God. [Est. 3:1], shows Haman in Hebrew; (the Agagite) is named pouyaooq, but ‘Agagite‘ means descendent of Agag, king of the Agagites, first, for the Jewish readers of Esther, evidenced by Josephus, in the Talmud and the Targums, took Agagite as implacable enemies of Israel, that they proved to be. Lewy found in Esther 3:6 a verse where Haman’s plot to destroy Mordecai and all Jews in the kingdom of Ahasuerus, the genocide of “the people of Mordecai.” Thus Greek translators of Esther modernized an old term “Agagite“ into pouyaooq, as a meaningful form for Greek speaking Jews. #33 

The Book of Esther is set in the reign of Darius/Xerxes as heavily committed to Zoroastrianism of an orthodox variety. There was a temple of Ishtar and certainly worshippers of Marduk in Susa at this time. We agree the religious persecution referred to in the Book of Esther originally was not Persians vs.  Jews, but only Haman’s Agagite hatred of the Jews, as they lay in wait for Israel coming out of Egypt, in Exodus 17.

Thus, We have not yet heard the end of God’s Judgment on Agag!

In Elephantine Papyri, and inscriptions from Persepolis, devotees of Ahura-Mazda are referred to as “worshippers of Mazda.” This logic seems to fail as for the Zoroastrian Magi “Ahura-Mazda” was a monotheistic God like that of Hebrew Jehovah, not like the idolatrous Mithraic gods or Egyptian trinities, many times seen as Sol/Ra; the Sun-god, Luna-mistress of the Moon, & Saturn, who-often is seen passing a dagger or short sword to Mithras, in ancient icon-ography of Bull sacrifice.

It also occurs in the Treasury Tablets in Persepolis;

17 Although many biblical critics and scholars from antiquity argued that Esther and Mordecai are merely theophoros names and represent secular names, much as Jews in Daniel 1:6-7 had Jewish and Babylonian names [see Moore, op. cit., 19],#34 the collocation of the names Esther and Mordecai, the names of a Babylonian god and goddess, [Marduk & Ishtar] as close cousins and skewed images in the Babylonian pantheon myths, even as Esther and Mordecai were cousins in their family at Persian Court.

In summary, I find the history of the Greco-Persian Wars a fascinating aspect of both a Historical and Astronomical record, as they relate to Bible History. The times of ancient Persia and Greece represent a key period of prophecy in the Book of Daniel, related to Nebuchadrezzar’s Dream Statue and the kingdoms of history. Even more, an overlap of this period with Repeating-Matching Eclipses of 480-469BC as they match with our current decade, speaks volumes in light of current events, prophecy and ancient history. I invite all comments and feed-back as these topics are open for discussion on my Biblical Astronomy Fellowship page in the Facebook forum.

God Bless!

Rene’

 

Footnotes

1. E.W. Bullinger’s Companion Bible for Ezra 4:1-6:22, p. 623.
2. Ren Manetti’s Notes on Ahasuerus & Artaxerxes–OT History Class.
2a. “Post-exilic Bible Chronology that Identifies Esther’s Husband.” J. Nessle
2b. https://www.biblechronologytimeline.com/biblechronologytimeline5b.html
2c. https://biblestudentarchives.com/documents/Artaxerxes20thYear.pdf
3. Herodotus, Histories 3.91.
3a. E.W. Bullinger’s Companion Bible for Ezra 6:15-22.
3b. https://en.wikipedia.org/wiki/List_of_monarchs_of_Iran
4. Ren Manetti’s Notes on Dan. 11:1-19 from OT History Class.
5. Ren Manetti’s Notes on Dan. 11:2 from OT History Class.
6. E.W. Bullinger’s Companion Bible, App. 57 ppg. 80-81.
7. Analysis of the Prophecies of Daniel at the Hope “Mini-Summit” in Tampa, Fl, Rev. Jon Nessle
7b. Plutarch (Life of Theseus §§35,36)
8. Intercalations during the co-regency of Xerxes with Darius I, in NABU 2020-4, pp. 273-279. By Gerard GERTOUX
9. https://biblestudentarchives.com/documents/Artaxerxes20thYear.pdf
9a. https://www.academia.edu/2421036/Dating_the_reigns_of_Xerxes_and_Artaxerxes
10. Analysis of the Prophecies of Daniel at The Hope “Mini-Summit” in Tampa, Fl, Rev. Jon Nessle
11. IBID
11a. https://biblestudentarchives.com/documents/Artaxerxes20thYear.pdf
11b. IBID
12. Christology of the Old Testament; 1999 printing, p. 197 Ernst Hengstenberg
12a. Fig. 1 picture credit, [https://www.thecollector.com/fascinating-facts-from-the-bas-reliefs-of-persepolis/]
12b. Cyrus Cylinder
12c. Ibid
13. A bas relief from Persepolis, in the Insight Book Vol II page 615 entitled “Evidence from Persian sources“ in the Archaeological Museum of Tehran.
13a. Tablet BM 65494 dated 4/V1/50 of Artaxerxes I –Stolper
14. Akkadian numerical system shows how to wrote the #50, that exact match.[https://www.academia.edu/99055324/_King_Artaxerxes_475_BCE_or_465_BCE_ And_the_seventy_weeks_of_years_]
15. “Annals of the World,” by Archbishop James Usher book published 1650 AD.
16. Horn and Wood, op. cit., pp. 14-16, 20; Thiele, 09. cit., pp. 28-31.
17. J. N. Strassmaier in reports in ZA, VII [~Sgz], zoo, 201; VIII [1893], 106).
18. Babylonian chronology based on tablet BM 34576 (King List dated 99 BC)
19. [https://www.researchgate.net/publication/312069819_Dating_the_reigns_of_Xerxes_and_Artaxerxes] Data of Diodorus confirm a Co-regency of 10 years with Darius (522-486), with Elephantine papyri.
20. King’s List from the tablet BM 34576 (copy dated 99 BC).
21. [see V. Ryssel, Zusdtzen zum Buch Esther (Tiibingen 1900) and L. B. Paton, A Critical and Exegetical Commentary on the Book of Esther, (New York I908) 51-54].
22. A. Ungnad, Keilin-schriftliche Beitrage zum Buch Esra und Ester,” ZAW 58 (I940-4I) 240-244 and addenda in ZA W 59 (1942-43).
22a. https://jcalebjones.com/2021/09/07/the-complete-chronology-of-ezra-nehemiah-and-esther-fully-explained/
22b. IBID
22c. IBID
22d. IBID
22e. IBID
https://en.wikipedia.org/wiki/Cyrus_the_Great
23. Impression from a cylinder seal, sculpted c. 500–475 BC, Metropolitan Museum of Art
24. Comparison Chart #1 of Repeating Eclipse Tetrads 2024 AD with 480 BC.
24a. [Life of Theseus §§35,36]
24b. [Diodorus Siculus’ Historical Library XI:54-60]
24c. Herodotus [The Histories VII :106-107]
25. Comparison Chart#2 for Repeating Eclipse Tetrads 2025 AD with 479 BC
26. Xerxes’ Eclipse, Book 7.37, Herodotus History, IX, 10,
27. Landmark Edition of Herodotus provide a footnote
28. The Observatory” in 1884, W.T. Lynn noted the dates given by Herodotus, as the article finds no Solar Eclipse evidence visible in Asia Minor/Anatolia in 480BC, it appears Solar Eclipses took place in 481 & 478 BC
29. NASA’s Five Millennium Canon of Eclipses, Time and date.com
30. [https://www.eclipsewise.com/extra/SEhistory.html#-479BC]
30a. NASA’s Five Millennium Canon of Eclipses, Timeanddate.com.
31. Number in Scripture, E. W. Bullinger on #3, ppg 107-122.
32. Strong’s Concordance [#2146-to pierce, invoke in memory] Ex. 17:14-16.
33. GG. Cameron, The Persepolis Treasury Tablets (Chicago 1948) 85; A. Ungnad, Keilinschriftliche Beitrage zum Buch Esra und Ester,” ZAW 58 (I940-4I) 240-244 and addenda in ZA W 59 (1942-43) 219. 16 Lewy, op. cit., 128 n. 14.
34. IBID, Moore, op. cit., 19
35. Certain Historical sections of this study were taken from Wikipedia where the links remain active for reference.