Tuesday, October 6, 2026

The historical basis for that wonderful, nutty Heraclius

 



by

 Damien F. Mackey

  

 

“Heraclius seems to have one foot in Davidic Israel, one in the old

Roman Republic, and, whatever feet may be left, in the Christian era.

What a mix of a man is this emperor Heraclius! What a conundrum!

What a puzzle!”

  

Introduction

 

The supposed Byzantine emperor, Heraclius (610-641 AD), is a total historical mis-fit.

And an hilarious one at that!

In an exchange, today (5th October, 2026), with other interested persons, I wrote:

 

…. My big problem with the larger-than-life Jay Smith, though, and with Patricia Crone, is that they greatly complicate matters, becoming almost unreadable, unlistenable, by trying to consider Mohammed in a murky conventional C7th AD context.

Those Germans who have been radically revising what we have called AD history, and who have been removing the ‘Dark Ages’ – {many of whose conclusions I personally would not accept, I need to say} - have a much better idea of how to approach all of this. A lot of text book ‘history’ simply needs to be completely cleared out, emptied, not fossicked about in.

For there must be something seriously wrong with a C7th AD scenario that presents us with another biblical Jonah; another biblical Nehemiah; another biblical Sheshbazzar (Shahrbaraz); another biblical Nineveh; and the biblical composite ‘Mohammed’.

A scholar cannot work amongst that sort of artificiality!

But the champion of the whole fictitious circus is the ringmaster himself, the most splendid, most spectacular, Heraclius (610-641 AD), a younger contemporary of ‘Mohammed’. Most famous is this marvellous Byzantine wonder-working emperor - a veritable Don Quixote on steroids - for the “Battle of Nineveh” (627 AD), no less.

I got great fun out of writing:

 

Something almost miraculous about our emperor Heraclius

 

(9) Something almost miraculous about our emperor Heraclius

 

“Heraclius seems to have one foot in Davidic Israel, one in the old

Roman Republic, and, whatever feet may be left (because this definitely cannot be right), in the Christian era. What a mix of a man is this emperor Heraclius! What a conundrum! What a puzzle!”

 

While Mohammed may be a far-ranging biblical composite, the emperor Heraclius is what I have called “a composite to end all composites”. Perhaps only Donald Trump has claimed more hats than were supposedly worn by Heraclius - except that the latter is hilarious fiction, Trump is neither.

 

For the beginnings of my efforts (not as yet convincingly well co-ordinated) to reform the conventional C7th AD, see my article:

 

Scrutinising the C7th AD for its conundrums and anachronisms

 

(1)  Scrutinising the C7th AD for its conundrums and anachronisms

 

His historical basis

 

Given that the presumed contemporaries of emperor Heraclius as referred to above: Jonah; Nehemiah; Shahrbaraz; Mohammed; plus the city of Nineveh; were all biblically based – {Jonah as the prophet Jonah; Nehemiah as the Tirshatha Nehemiah; Shahrbaraz as Sheshbazzar (Ezra 1:8); Mohammed as a biblical composite; and Nineveh as the Assyrian capital of Nineveh} – then  one might logically consider that the emperor Heraclius, too, who most certainly cannot have been a genuine historical character (see article above), was based upon some notable biblical hero.

 

If so, then who may have been that biblical person?

 

Well Heraclius is most famous for the “Battle of Nineveh” which he is supposed to have won convincingly. Thus, we could begin by considering some Old Testament notable who had success against Nineveh, and/or the Assyrians.

Someone preferably with a name compatible with Heraclius.

 

We do not have to go very far to find him.

 

The most famous victory against the Assyrians, the defeat of Sennacherib’s 185,000, attested not only in various books of the Bible but also in e.g. Greco-Roman literature, occurred during the reign of King Hezekiah, whose name, with the replacement of the letter z with an r, and the removal of the added theophoric element (iah) at the end, becomes, virtually, Herac-lius. Thus:

 

He[z]ek-      iah

He[r]ac-[l]ius

 

Although I would not anticipate any really tight correspondence between the historical, well-documented reign of King Hezekiah of Judah and the deliciously crazy, fictitious, reign of the emperor Heraclius, I would nonetheless expect to be able to identify certain strange biblical afterglows in the haphazard story of the latter.  

 

Let us take a brief peek at some of what convention dishes up as the life and career of Heraclius: Heraclius - Wikipedia

 

….

Heraclius's reign was marked by wars against the Persians and the Arabs.

 

My comment: For “Persians”, read Assyrians.

 

Heraclius immediately took charge of the Byzantine–Sasanian War of 602–628 upon his accession, but his leadership initially did little to stem Persian ascendency in the war; after personally losing the Battle of Antioch (613), the Persians were able to take Syria and Egypt, reducing the Empire to Asia Minor.

 

My comment: This was King Sennacherib of Assyria’s successful Third Campaign (Year 9), fused with the later, ill-fated campaign led by his son, Ashur-nadin-shumi (the “Holofernes” of the Book of Judith).

 

Heraclius, however, avoided total defeat and initiated reforms to rebuild and strengthen the military.

 

My comment: Hezekiah virtually endured total defeat with his main forts all destroyed and with Jerusalem under siege. He was, indeed, a reforming king par excellence, following on from the good example of his ancestor, David, and he did fortify Jerusalem and secure the water supply. 

 

Heraclius drove the Persians out of Asia Minor and pushed deep into their territory, defeating them in 627 at the Battle of Nineveh and devastating much of Mesopotamia.

 

My comment: Not quite right. After Judith’s intervention, the Jews were able to drive the Assyrians right out of the land of Israel and back to Mesopotamia, with the enemy suffering massive losses. This was the basis for Heraclius’s so-called Battle of Nineveh. Not 627 AD, but more like c. 700 BC!

 

The Persian Shah Khosrow II was overthrown and executed by his son Kavad II, who soon sued for a peace treaty, agreeing to withdraw from all occupied territory.

 

My comment: Not long after Sennacherib’s crushing defeat, he was indeed assassinated – but by two of his sons, not one.

Khosrow may be something of a title, like e.g. Pharaoh. (Or, is it a variant for Assyria?)

 

“The Persian Shah Khosrow II”, here, must stand for Sennacherib, the Great King of Assyria. Whilst the “son Kavad II” - though presumably representing Sennacherib’s murderers, Adrammelech and Sharezer (cf. 2 Kings 19:37) - equates better name-wise, however, to Sennacherib’s non-regicide successor, Esarhaddon. Thus:

 

E-sa[r]had-don

      KA        VAD

 

Unlike in the Heraclius-Khosrow II scenario, the Assyrian regicide pair can be historically identified:

 

Adrammelech and Sharezer murdered king Sennacherib

 

(3) Adrammelech and Sharezer murdered king Sennacherib

 

Heraclius won the war, but his Empire was deeply strained.

 

My comment: Sadly, everything about emperor Heraclius and his supposed “Empire” is “deeply strained”.

Tuesday, September 29, 2026

Book of Tobit and Mohammed

 


by

 Damien F. Mackey

  

How could Mohammed have encountered a young Christian from Nineveh

when that city had been destroyed some 1200 years before (c. 612 BC),

and so completely that no one knew where it was, until, another 1200 years

(C19th AD) when modern archaeologists dug it up?

  

Introduction

 

The Book of Tobit revolutionises ancient history. 

 

Although I came to the conclusion independently of the Book of Tobit that the Assyrian king, Sargon II, was the same ruler as his supposed son-successor, Sennacherib, one finds in the Book of Tobit (Chapter 1), the Assyrian sequence of “Shalmaneser”; “Sennacherib”; and “Esarhaddon”, with no mention whatsoever of Sargon.

 

The Book of Tobit revolutionises ancient geography. 

 

If only I had taken more notice of the geography of the Book of Tobit, according to which one travels from Nineveh, to the Tigris River, to Charan (Haran) “midway” between Nineveh and Ecbatana in Media (11:1, Douay), then I would not have spent years seriously mis-locating that geography.

 

Now, Royce (Richard) Erickson), with no apparent (as far as I can tell) recognition of the Book of Tobit, would arrive at (in 2020) the most radical of conclusions that the lands of Media and Elam were situated in Anatolia, basically as according to the geography of the Book of Tobit.

 

The Book of Tobit revolutionises prophetic biblical identities. 

 

From a comparison of the different versions of the Book of Tobit we learn that the prophet Jonah was Nahum, thought to be separate prophets well apart in time.

 

And, from a comparison of the Book of Tobit with the Book of Job, I was able to conclude years ago that the difficult-to-place, and enigmatic, prophet Job, was actually the same person as Tobias, the son of Tobit.

 

Casting light on the Prophet Mohammed

 

Mohammed, a fictitious composite character, so I believe, reveals some heavy dependence upon (amongst other biblical influences) the Book of Tobit.

 

His parents, Abdullah and Amna, appear to be found again in the parents of Tobias, namely (Tobit) Obadiah and Anna.

 

Mohammed’s various associations with the ancient city of Nineveh, though quite anachronistic for a supposedly C7th AD figure, are quite normal in the context of the Tobiad family, Israelite exiles in Nineveh.

 

Mohammed’s claim to have been the “brother” of the prophet Jonah, though ridiculously inappropriate for a supposedly C7th AD figure, is far more reasonable given Tobit’s reference to Jonah’s (Nahum’s) mission to Nineveh (Tobit 14:4).

And how could Mohammed have encountered a young Christian from Nineveh when that city had been destroyed some 1200 years before (612 BC, conventional date), and so completely that no one knew where it was, until, another 1200 years (C19th AD) when modern archaeologists dug it up?  

 

The young Christian slave Addas and Prophet Muhammad in 10 BH

“When the Messenger of Allah (peace be upon him) was recovering from the wounds he received due to the rough response he experienced from the people of Taif, Rabi’ah’s two sons were moved by the Messenger of Allah’s weak state, and so they called their Christian slave, called Addas, and told him, as books about the Messenger of Allah’s biography relate, ‘Take a bunch of grapes and bring them to the man.’ When he gave them to the Messenger of Allah, the Messenger of Allah (peace be upon him) said, <‘In the Name of Allah,’ as he took some to eat. Addas said, ‘The people of this city do not say such words.’ The Messenger of Allah (peace be upon him) said, ‘Where are you from?’ He said, ‘I am a Christian from Neno’a [Nineveh] (a city in Iraq).’ The Messenger of Allah (peace be upon him) said, ‘Do the people in the city believe in the righteous man, Yunus ibn Matta [Jonah son of Amittai]?’

 

Addas became surprised, and said to the Messenger of Allah (peace be upon him), amazed at what the Messenger of Allah had said, ‘How do you know about Yunus?’ The Messenger of Allah (peace be upon him) said, ‘He is my brother. He was a prophet and I am a prophet.’ Therefore, Addas kissed the Messenger of Allah’s hands and feet. When Addas returned to his masters, they said to him, ‘Woe to you, Addas! Why did you kiss the head, hands and feet of that man?’ He replied, ‘Oh master, there is nothing on earth better than him. He told me something that only a prophet would know’> [The Prophet’s Biography by Ibn Hesham]”.

 

This Addas, who was so surprised that Mohammed knew Jonah – and why wouldn’t you be? – was appropriated from Azariah, the name taken by the angel Raphael, disguised as a young man.

 

Greek mythology had already pinched this story in the goddess Athena’s encounter, disguised as a young man (Mentes), with Telemachus (approximating to Tobias), son of Odysseus (Obadiah/Tobit).

 

 

 

 

Tuesday, August 11, 2026

Evidence for the prophet Isaiah during the reign of King Josiah

 



by

 Damien F. Mackey

 

 

It seems ridiculous, doesn’t it, the prophet Isaiah, considered to have been martyred during the reign of King Manasseh of Judah (d. c. 643 BC, conventional dating), yet somehow still functioning during the reign of King Josiah of Judah (c. 640-609 BC)?

 

How to explain this?

 

That Isaiah was, with his father, Amos (Amoz) (Isaiah 1:1), or Micah, a Simeonite – unlike the typical prophets of Israel (cf. Amos 7:14) – I have now well established in articles such as:

 

God can raise up prophets at will - even from a shepherd of Simeon

 

(5) God can raise up prophets at will - even from a shepherd of Simeon

 

Now, there was a Simeonite leader whose name was Asaiah (1 Chronicles 4:36), and his name is the same as King Josiah’s personal secretary, “Asaiah, servant of the king” (×¢ֲשָׂ×™ָ×” ×¢ֶבֶד-×”ַמֶּלֶךְ). This was a very high office: Topical Bible: The King of Israel's Servants

“The term "The King of Israel's Servants" refers to those individuals who served the monarchs of the ancient kingdom of Israel. These servants played various roles, ranging from military leaders and advisors to household managers and personal attendants. Their duties and influence varied depending on their position and the king they served”.

 

And his name was found last year (2025) inscribed on a seal.

 

But before we get to that wonderful discovery (see article below), I need briefly to explain how the prophet Isaiah, of the reigns of King Hezekiah and Manasseh, could be the same as the Asaiah who was a high official serving King Josiah.

 

Isaiah was all at once, as I have shown: the prophet Hosea, and the Simeonite Uzziah of the Book of Judith (6:15, “Uzziah, son of Micah of the tribe of Simeon …”), on duty in N. Israel; also Jonah/Nahum, cf. Tobit 14:4 (reputed to be a Simeonite).  

 

Only, though, with my folding of the reforming king, Hezekiah, into the reforming king, Josiah, and the wicked son, Manasseh, into the wicked son, Jehoiakim:

 

Manasseh - Jehoiakim

 

(5) Manasseh - Jehoiakim

 

Advantages if Hezekiah’s son Manasseh is identified with Josiah’s son Jehoiakim

 

(5) Advantages if Hezekiah’s son Manasseh is identified with Josiah's son Jehoiakim

 

can any further necessary connections of Isaiah - also the martyred Isaiah (reign of Manasseh) - with Asaiah - also the martyred Uriah/Urijah (reign of Jehoiakim) (Jeremiah 26:20-23) - be established. 

 

Conclusion

 

The Simeonite prophet, Isaiah, was the same person as the king’s high official, Asaiah.

 

Now to the exciting discovery of that seal:

Has the Name of King Josiah’s Trusted Official Been Found on an Ancient Sealing? - The Temple Mount Sifting Project

 

Has the Name of King Josiah’s Trusted Official Been Found on an Ancient Sealing?

A rare seal impression on clay bearing the Hebrew name “Yed[a‛]yah (son of) Asayahu,” has recently been uncovered in the sifting. This exciting discovery raises the intriguing possibility of a direct link to a well-known biblical story: the finding of a sacred biblical law scroll during the reign of King Josiah of Judah, just years before the destruction of Jerusalem’s First Temple.

…

Discovery and the Decoding of the Sealing

 

… archaeologist Mordechai Ehrlich discovered a rare and exceptionally well-preserved clay sealing, impressed by a stamp seal inscribed with ancient Hebrew letters.

 

Since the discovery of the sealing, an intensive, fast-track study has been conducted …. The researchers—epigrapher Dr. Anat Mendel-Geberovich and Zachi Dvira—have fully deciphered the inscription. They read it as follows:

 

“Belonging to Yed[a‛]yah (son of) Asayahu.”  – ×œ×™×“[×¢]×™×” (בן) עשיהו

 

Marks on the back of the artifact indicate it was used as a sealing on a bag or storage container. Remarkably, the sealing still retains a clear fingerprint, presumably left by the ancient official who once owned it. According to the style of writing, the sealing dates to the late First Temple period (approximately the late-7th century BCE to the early-6th century BCE).

 

Who was Yeda‛yah, Son of Asayahu?

 

The names inscribed on the sealing are reminiscent of famous figures described in the Hebrew Bible. About 2,600 years ago, King Josiah of Judah ordered repairs made to the Temple in Jerusalem. During these repairs, workers discovered an ancient sacred scroll (Sefer haTorah), likely the Pentateuch book of Deuteronomy (2 Kings 22:12; 2 Chronicles 34:20). When the royal scribe read the scroll to King Josiah, its warnings about the people’s sins and impending divine punishment deeply alarmed the king.

 

Josiah then dispatched trusted officials to seek divine counsel from the prophetess Huldah, who foretold Jerusalem’s future destruction but assured Josiah that he personally would not live to witness it.

 

Among Josiah’s trusted envoys was a senior official named Asayahu [Asaiah], described as “the king’s servant.” Given his prominent role, it is reasonable to assume that his son, Yeda‛yah, may have also served in a prominent position, either at the same time or shortly thereafter.

 

Could the newly discovered sealing belonging to “Yeda‛yah son of Asayahu” indeed reference the son of King Josiah’s trusted official?

 

Friday, July 17, 2026

Judith as Gurdi who slew the Assyrian commander

 



 

by

 Damien F. Mackey

 

 

What I think are certainties

 

First certainty.

Whether or not one believes that the Book of Judith is a genuine historical account, what is certain, so I think (and others do, too), is that Charles C. Torrey – who did not believe that the book was meant to be considered as historical – has shown beyond any shadow of doubt that the author of the Book of Judith had in mind the highly strategic city of Shechem when he told about the heroine Judith’s city of “Bethulia” (his “BetylÅ«a”).

 

Just read his account of it in which he establishes “Bethulia”, north, south, east and west, as Shechem:

 

The Site of ‘Bethulia’

Charles C. Torrey

Journal of the American Oriental Society, Vol. 20 (1899), pp. 160-172 (13 pages)

 

The name “Bethulia” (“BetylÅ«a”) can be accounted for as the northern Bethel of Israel’s King Jeroboam I. For, as Dr. John Osgood has explained it: Techlets · Creation.com “W. Ross in Palestine Exploration Quarterly (1941), p.22–27 reasoned, I believe correctly, that the Bethel of Jeroboam must be Shechem, since it alone fills the requirements”. 

 

And the following site has accepted Charles C. Torrey’s identification of Judith’s “Bethulia” with Shechem: Bethulia Explained

“It has widely been speculated that, based on location descriptions in the book, that the most plausible historical site for Bethulia is Shechem. Shechem was a large city in the hill-country of Samaria, on the direct road from Jezreel to Jerusalem, lying in the path of the enemy, at the head of an important pass and is a few hours south of Geba. Both Charles Cutler Torrey and The Jewish Encyclopedia subscribe to this theory. …. the Jewish Encyclopedia claims that Shechem is the only location that meets all the requirements for Bethulia's location, further stating: "The identity of Bethulia with Shechem is thus beyond all question". …. Torrey pointed out that the description of water being brought to the city by means of an aqueduct from a spring above the city on the south side is a trait that can only belong to Shechem. …”.

 

My second certainty is that the 182,000-plus Assyrian army that came up against “Bethulia” and its environs (Judith 7:2):

 

That same day their troops went into action, an army numbering

one hundred and seventy thousand infantry and twelve thousand cavalry,

not to mention the baggage train and the foot soldiers charged with its maintenance—an immense multitude.

 

could only have been Sennacherib’s ill-fated 185,ooo (cf. 2 Kings 19:35).

 

And this leads me to a third certainty.

 

Sennacherib must be the “King Nebuchadnezzar … ruling over the Assyrians from his capital city of Nineveh” of Judith 1:1.

 

In other words, the Book of Judith is set in the late neo-Assyrian era, and not the Chaldean era of King Nebuchednezzar ‘the Great’ (and, a fortiori, it can have nothing to do with the Maccabean age).

 

The insertion into the text of the name “Nebuchadnezzar” is indeed unfortunate, and confusing, but has been satisfactorily explained by Dr. Stephanie Dalley of Oxford University’s Oriental Institute, author of the fascinating book, The Mystery of the Hanging Garden of Babylon (2013), according to whom the ancients commonly confused Sennacherib of Nineveh with Nebuchednezzar of Babylon. 

 

My fourth certainty is that Sennacherib was the same as Sargon II, as I argued at length in my university thesis (2007), and have since done in various other articles, e.g.:

 

Assyrian King Sargon II, Otherwise Known As Sennacherib

 

https://www.academia.edu/6708474/Assyrian_King_Sargon_II_Otherwise_Known_As_Sennacherib?sm=b&rhid=41435406210

 

And that makes me certain about another thing, too, my fifth.

 

The heavily bracketted neo-Assyrian eponym entry:

 

“The king [against Tabal....] against EÅ¡pai the Kulummaean. [......]

The king was killed. The camp of the king of Assyria [was taken......].

On the 12th of Abu, Sennacherib, son [of Sargon, took his seat on the throne]”.

 

Eponym Cb6

 

to which Assyriologists took the liberty of adding the name “Sargon”, is wrong in (a) separating Sargon from Sennacherib, and (b) having Sargon killed in this campaign.

 

He was not.

 

Sargon, as Sennacherib, was murdered some time after this disaster for Assyria, assassinated by two of his own sons (cf. Tobit 1:21): “But not fifty days passed before two of Sennacherib’s sons killed him, and they fled to the mountains of Ararat”. 

 

Certainty number six.

Eponym Cb6 above could only be describing the prelude to the rout of the 185,000 Assyrians, when Judith slew the Assyrian commander-in-chief, and the Assyrian “camp” was overrun. The title “king” would be applicable to the commander-in-chief, who had been appointed by Sennacherib as King of Babylon.

Isaiah 10:8: “‘Are not my commanders all kings?’ he says”.

He was Sennacherib’s oldest son, Ashur-nadin-shumi, the Crown Prince, the treacherous “Nadin” (Nadab) of the Book of Tobit:

 

“Nadin” (Nadab) of Tobit is the “Holofernes” of Judith

 

(12) "Nadin" (Nadab) of Tobit is the "Holofernes" of Judith

 

The name “Holofernes” appears to be, like “Nebuchadnezzar”, another of those unfortunate confusing of names.   

 

Ešpai the Kulummaean

 

In my consideration of how to fit Eponym Cb6’s names, “EÅ¡pai the Kulummaean”, into the Book of Judith’s scheme of things, as I think these, now, must inevitably be fitted, I had come to the conclusion, in my most recent article: 

 

Assyriology has Sargon II dying during Tabal campaign – except that he didn’t

 

(12) Assyriology has Sargon II dying during Tabal campaign – except that he didn’t

 

that EÅ¡pai, or Ushpia, could only have been Israel’s prince-commander, “Uzziah”, that is, Isaiah, appointed by King Hezekiah over places such as “Bethulia” and Chelmon (hence “the Kulummaean”), where the Assyrian Wehrmacht would shudder to a halt (Judith 7:3, Douay): “All prepared themselves together to the fight against the children of Israel, and they came by the hill side unto the top, which looketh toward Dothaim, from the place which is called Belma unto Chelmon, which is against Esdrelon”.

 

It now becomes a seventh certainty that the one who killed the Assyrian commander (supposedly, but not, Sargon), Gurdi of Kulumma[n], was Judith herself – the only one who did actually slay Assyria’s commander-in-chief:

Sargon II - Wikipedia

“Sargon's final campaign ended in disaster. Somewhere in Anatolia [sic], Gurdî of Kulumma, an otherwise poorly attested figure, attacked the Assyrian camp. …. Gurdî has variously been assumed to have been a local ruler … or a tribal leader of the Cimmerians [sic], during this time allied with the rebels in Tabal. …. In the ensuing battle, Sargon was killed. The Assyrian soldiers fleeing from the attack were unable to recover the king’s body. ….

 

The unexpected death of Sennacherib’s Crown Prince son (here wrongly given as Sargon himself) rocked Sennacherib to his superstitious core:

Sargon II - Wikipedia

 

Sargon forgotten

 

Sargon's legacy in ancient Assyria was severely damaged by the manner of his death; in particular, the failure to recover his body was a major psychological blow for Assyria.[16] The shock and theological implications plagued the reigns of his successors for decades.[133] The ancient Assyrians believed that unburied dead became ghosts that could come back and haunt the living.[16][108] Sargon was believed to be doomed to a miserable afterlife; his ghost would wander the Earth, eternally restless and hungry.[10][133] Soon after the news of Sargon's death reached the Assyrian heartland, the influential advisor and scribe Nabu-zuqup-kena copied Tablet XII of the Epic of Gilgamesh.[16] This tablet contains a section eerily similar to Sargon's death, with the miserable implications described in detail,[e] which must have left the scribe stunned and distressed.[16] In the Levant, Sargon's hubris was mocked. It is believed that a foreign ruler chided in the Biblical Book of Isaiah is based on Sargon.[16]

 

Sennacherib was horrified by his father's death. The Assyriologist Eckart Frahm believes that Sennacherib was so deeply affected that he began suffering from posttraumatic stress disorder.[118] Sennacherib was unable to acknowledge and mentally deal with what had transpired.[143] 

 

Sargon's dishonorable death in battle and his lack of a burial was seen as a sign that he must have committed some serious and unforgivable sin that made the gods completely abandon him.[144] Sennacherib concluded that Sargon had perhaps offended Babylon's gods by taking control of the city.[145]