Nimrod

Source: Wikipedia, the free encyclopedia.
This article is about the biblical king. For other uses, see Nimrod (disambiguation).

Nimrod by David Scott, 1832

Nimrod (

Arabic: نُمْرُود, romanized: Numrūd) is a biblical figure mentioned in the Book of Genesis and Books of Chronicles. The son of Cush and therefore a great-grandson of Noah, Nimrod was described as a king in the land of Shinar (Lower Mesopotamia). The Bible states that he was "a mighty hunter before the Lord [and] ... began to be mighty in the earth".[2] Later extra-biblical traditions identified Nimrod as the ruler who commissioned the construction of the Tower of Babel or Jacob's Ladder
based on the Biblical dream of Jacob in Genesis 28:11–19, which led to his reputation as a king who was rebellious against God.

Nimrod has not been attested in any

historic, non-biblical registers, records or king lists, including those of Mesopotamia itself which are both considerably older and more diverse than the later biblical texts. Historians have failed to match Nimrod with any historically attested figure, or find any historical, linguistic or genetic link between Mesopotamia and the kingdom of Cush, although one recent suggestion among the exclusively Mesopotamian figures is Naram-Sin of Akkad, grandson of Sargon.[3][4]

Several ruins of the Middle East have been named after him during the Islamic Era.[5]

Biblical account

The Tower of Babel depicts a traditional Nimrod inspecting stonemasons
.

The first biblical mention of Nimrod is in the

Ham, and great-grandson of Noah; and as "a mighty one in the earth" and "a mighty hunter before the Lord". This is repeated in the First Book of Chronicles 1:10, and the "Land of Nimrod" used as a synonym for Assyria or Mesopotamia, is mentioned in the Book of Micah
5:6:

And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver us from the Assyrian, when he cometh into our land, and when he treadeth within our borders.

Genesis says that the "beginning of his kingdom" (reshit mamlakhto) were the towns of "

Sir Walter Raleigh devoted several pages in his History of the World (1614) to reciting past scholarship regarding the question of whether it had been Nimrod or Ashur who built the cities in Assyria.[7]

Traditions and legends

In

Genesis Rabba. Several of these early Judaic sources also assert that the king Amraphel
, who wars with Abraham later in Genesis, is none other than Nimrod himself.

Josephus wrote:[10]

Now it was Nimrod who excited them to such an affront and contempt of God. He was the grandson of Ham, the son of Noah, a bold man, and of great strength of hand. He persuaded them not to ascribe it to God, as if it were through his means they were happy, but to believe that it was their own courage which procured that happiness. He also gradually changed the government into tyranny, seeing no other way of turning men from the fear of God, but to bring them into a constant dependence on his power. He also said he would be revenged on God, if He should have a mind to drown the world again; for that he would build a tower too high for the waters to reach. And that he would avenge himself on God for destroying their forefathers. Now the multitude were very ready to follow the determination of Nimrod, and to esteem it a piece of cowardice to submit to God; and they built a tower, neither sparing any pains, nor being in any degree negligent about the work: and, by reason of the multitude of hands employed in it, it grew very high, sooner than any one could expect; but the thickness of it was so great, and it was so strongly built, that thereby its great height seemed, upon the view, to be less than it really was. It was built of burnt brick, cemented together with mortar, made of bitumen, that it might not be liable to admit water. When God saw that they acted so madly, He did not resolve to destroy them utterly, since they were not grown wiser by the destruction of the former sinners; but He caused a tumult among them, by producing in them diverse languages, and causing that, through the multitude of those languages, they should not be able to understand one another. The place wherein they built the tower is now called Babylon, because of the confusion of that language which they readily understood before; for the Hebrews mean by the word Babel, confusion ...

Since

Early Bronze Age. The association with Erech (Babylonian Uruk), a city that lost its prime importance around 2,000 BC as a result of struggles between Isin, Larsa and Elam, also attests the early provenance of the stories of Nimrod. According to some modern-day theorists, their placement in the Bible suggests a Babylonian origin—possibly inserted during the Babylonian captivity.[11]

Judaic interpreters as early as

Yochanan ben Zakai (1st century AD) interpreted "a mighty hunter before the Lord" (Heb.: גבר ציד לפני יהוה, ḡibbōr-ṣayiḏ lip̄nê Yahweh, lit. "in the face of Yahweh") as signifying "in opposition to the Lord"; a similar interpretation is found in Pseudo-Philo, as well as later in Symmachus. Some rabbinic commentators have also connected the name Nimrod with a Hebrew word meaning 'rebel'. In Pseudo-Philo (dated c. AD 70), Nimrod is made leader of the Hamites, while Joktan as leader of the Semites, and Fenech as leader of the Japhethites, are also associated with the building of the Tower.[12] Versions of this story are again picked up in later works such as Apocalypse of Pseudo-Methodius
(7th century AD).

The Book of Jubilees mentions the name of "Nebrod" (the Greek form of Nimrod) only as being the father of Azurad, the wife of Eber and mother of Peleg (8:7). This account would thus make Nimrod an ancestor of Abraham, and hence of all Hebrews.

Nimrod by Yitzhak Danziger

The

Babylonian Talmud (Gittin 56b) attributes Titus's death to an insect that flew into his nose and picked at his brain for seven years in a repetition of another legend referring to the biblical King Nimrod.[13][14][15]

An early

fourth son of Noah.[16]

In the Recognitions (R 4.29), one version of the Clementines, Nimrod is equated with the legendary Assyrian king

Greek historian Ctesias as the founder of Nineveh. However, in another version, the Homilies (H 9:4–6), Nimrod is made to be the same as Zoroaster
.

The Syriac Cave of Treasures (c. 350) contains an account of Nimrod very similar to that in the Kitab al-Magall, except that Nisibis, Edessa and Harran are said to be built by Nimrod when Reu was 50, and that he began his reign as the first king when Reu was 130. In this version, the weaver is called Sisan, and the fourth son of Noah is called Yonton.

Jerome, writing c. 390, explains in Hebrew Questions on Genesis that after Nimrod reigned in Babel, "he also reigned in Arach [Erech], that is, in Edissa; and in Achad [Accad], which is now called Nisibis; and in Chalanne [Calneh], which was later called Seleucia after King Seleucus when its name had been changed, and which is now in actual fact called Ctesiphon." However, this traditional identification of the cities built by Nimrod in Genesis is no longer accepted by modern scholars, who consider them to be located in Sumer, not Syria.

The

Ge'ez Conflict of Adam and Eve with Satan
(c. 5th century) also contains a version similar to that in the Cave of Treasures, but the crown maker is called Santal, and the name of Noah's fourth son who instructs Nimrod is Barvin.

However, Ephrem the Syrian (306–373) relates a contradictory view, that Nimrod was righteous and opposed the builders of the Tower. Similarly, Targum Pseudo-Jonathan (date uncertain) mentions a Jewish tradition that Nimrod left Shinar in southern Mesopotamia and fled to Assyria in northern Mesopotamia, because he refused to take part in building the Tower—for which God rewarded him with the four cities in Assyria, to substitute for the ones in Babel.

Pirke De-Rabbi Eliezer (c. 833) relates the Jewish traditions that Nimrod inherited the garments of Adam and Eve from his father Cush, and that these made him invincible. Nimrod's party then defeated the Japhethites to assume universal rulership. Later, Esau (grandson of Abraham), ambushed, beheaded, and robbed Nimrod. These stories later reappear in other sources including the 16th century Sefer haYashar, which adds that Nimrod had a son named Mardon who was even more wicked.[17]

In the

Canaan
, as the one who introduced astrology and attempted to kill Abraham.

In

Bel
) in a battle near Lake Van.

In the

Magyars (Hungarians) respectively, siring their children through the two daughters of King Dul of the Alans, whom they kidnapped after losing track of the silver stag whilst hunting.[18] Both the Huns' and Magyars' historically attested skill with the recurve bow and arrow are attributed to Nimród. (Simon Kézai, personal "court priest" of King Ladislaus the Cuman, in his Gesta Hungarorum, 1282–1285. This tradition can also be found in over twenty other medieval Hungarian chronicles, as well as a German one, according to Dr Antal Endrey in an article published in 1979). The 16th-century Hungarian prelate Nicolaus Olahus claimed that Attila took for himself the title of Descendant of the Great Nimrod.[19]

The hunter god or spirit Nyyrikki, figuring in the Finnish Kalevala as a helper of Lemminkäinen, is associated with Nimrod by some researchers and linguists.[20]

The

Nimrod Fortress (Qal'at Namrud in Arabic) on the Golan Heights[21] - actually built during the Crusades by Al-Aziz Uthman, the younger son of Saladin
- was anachronistically attributed to Nimrod by later inhabitants of the area.

There is a very brief mention of Nimrod in the Book of Mormon: "(and the name of the valley was Nimrod, being called after the mighty hunter)".[22]

Nimrod vs. Abraham

Further information: Ninus
Ottoman Turkish
manuscript.

In Jewish and Islamic traditions, a confrontation between Nimrod and Abraham is said to have taken place. Some stories bring them both together in a cataclysmic collision, seen as a symbol of the confrontation between Good and Evil, or as a symbol of monotheism against polytheism. Some Jewish traditions say only that the two men met and had a discussion. According to K. van der Toorn and P. W. van der Horst, this tradition is first attested in the writings of Pseudo-Philo.[23] The story is also found in the Talmud, and in rabbinical writings in the Middle Ages.[24]

In some versions, such as

Flavius Josephus, Nimrod is a man who sets his will against that of God. In others, he proclaims himself a god and is worshipped as such by his subjects, sometimes with his consort Semiramis worshipped as a goddess at his side.[citation needed
]

A

portent in the stars tells Nimrod and his astrologers of the impending birth of Abraham, who would put an end to idolatry. Nimrod therefore orders the killing of all newborn babies. However, Abraham's mother escapes into the fields and gives birth secretly. At a young age, Abraham recognizes God and starts worshipping him. He confronts Nimrod and tells him face-to-face to cease his idolatry, whereupon Nimrod orders him burned at the stake. In some versions, Nimrod has his subjects gather wood for four whole years, so as to burn Abraham in the biggest bonfire the world had ever seen. Yet when the fire is lit, Abraham walks out unscathed.[citation needed
]

In some versions, Nimrod then challenges Abraham to battle. When Nimrod appears at the head of enormous armies, Abraham produces an army of gnats which destroys Nimrod's army. Some accounts have a gnat or mosquito enter Nimrod's brain and drive him out of his mind (a divine retribution which Jewish tradition also assigned to the Roman Emperor Titus, destroyer of the Temple in Jerusalem).[citation needed]

In some versions, Nimrod repents and accepts God, offering numerous sacrifices that God rejects (as with Cain). Other versions have Nimrod give to Abraham, as a conciliatory gift, the giant slave Eliezer, whom some accounts describe as Nimrod's own son (the Bible also mentions Eliezer as Abraham's majordomo, though not making any connection between him and Nimrod; Genesis 15:2).

Still other versions have Nimrod persisting in his rebellion against God, or resuming it. Indeed, Abraham's crucial act of leaving

Jubilees); however in others, it is a later rebellion after Nimrod failed in his confrontation with Abraham. In still other versions, Nimrod does not give up after the Tower fails, but goes on to try storming Heaven in person, in a chariot driven by birds.[citation needed
]

The story attributes to Abraham elements from the story of

Pharaoh.[citation needed] Some Jewish traditions also identified him with Cyrus, whose birth according to Herodotus was accompanied by portents, which made his grandfather try to kill him.[citation needed
]

A confrontation is also found in the Quran, between a king, not mentioned by name, and Ibrahim (Arabic for "Abraham"). Some Muslim commentators assign Nimrod as the king. In the quranic narrative Ibrahim has a discussion with the king, the former argues that God is the one who gives life and causes death, whereas the unnamed king replies that he gives life and causes death.[25] Ibrahim refutes him by stating that God brings the Sun up from the East, and so he asks the king to bring it from the West. The king is then perplexed and angered. The commentaries on this Surah offer a wide variety of embellishments of this narrative, one of which by Ibn Kathir, a 14th-century scholar, adding that Nimrod showed his rule over life and death by killing a prisoner and freeing another.[26]

Whether or not conceived as having ultimately repented, Nimrod remained in Jewish and Islamic tradition an emblematic evil person, an archetype of an idolater and a tyrannical king. In rabbinical writings up to the present, he is almost invariably referred to as "Nimrod the Evil" (Hebrew: נמרוד הרשע).[citation needed]

Nimrod is mentioned by name in several places in the Baháʼí scriptures, including the Kitáb-i-Íqán, the primary theological work of the Baháʼí Faith. There it is said that Nimrod "dreamed a dream" which his soothsayers interpreted as signifying the birth of a new star in heaven. A herald is then said to have appeared in the land announcing "the coming of Abraham".[27] Nimrod is also mentioned in one of the earliest writings of the Báb (the herald of the Baháʼí Faith). Citing examples of God's power, he asks: "Has He not, in past days, caused Abraham, in spite of His seeming helplessness, to triumph over the forces of Nimrod?"[28]

The story of Abraham's confrontation with Nimrod did not remain within the confines of learned writings and religious treatises, but also conspicuously influenced popular culture. A notable example is "

Alfonso X of Castile. Beginning with the words: "When King Nimrod went out to the fields/ Looked at the heavens and at the stars/He saw a holy light in the Jewish quarter/A sign that Abraham, our father, was about to be born", the song gives a poetic account of the persecutions perpetrated by the cruel Nimrod and the miraculous birth and deeds of the savior Abraham.[29][30]

Islamic narrative

The Quran states, "Have you not considered him who had an argument with Abraham about his Lord, because God had given him the kingdom (i.e. he was prideful)?"[31] Abraham says, "My Lord is He Who gives life and causes death." The king answers, "I give life and cause death".[31] At this point some commentaries add new narratives like Nimrod bringing forth two men, who were sentenced to death previously. He orders the execution of one while freeing the other one.[32] Then Abraham says, "Indeed, God brings up the sun from the east, so bring it up from the west."[31] This causes the king to exile him, and he leaves for the Levant.[33]

Although Nimrod's name is not specifically stated in the Quran, Islamic scholars hold that the "king" mentioned was him. Two other sections of the Quran narrate Abraham's dialogues with Nimrod and his people, specifically around the verses of Surat al-Anbiya 21:68 and Surat al-Ankabut 29:34, where Abraham was thrown in the fire but emerged unharmed through God's mercy. Other traditional stories also exist around Nimrod, which have resulted in him being referenced as a tyrant in Muslim cultures.[34][35][36]

According to

Dhul Qarnayn, and the two disbelievers were Nebuchadnezzar II and Nimrod. No one but they gained power over it."[37]

Midrash Rabba version

The following version of the confrontation between Abraham and Nimrod appears in the Midrash Rabba, a major compilation of Jewish Scriptural exegesis. The part in which this appears, the Genesis Rabbah (Chapter 38, 13), is considered to date from the sixth century.

נטלו ומסרו לנמרוד. אמר לו: עבוד לאש. אמר לו אברהם: ואעבוד למים, שמכבים את האש? אמר לו נמרוד: עבוד למים! אמר לו: אם כך, אעבוד לענן, שנושא את המים? אמר לו: עבוד לענן! אמר לו: אם כך, אעבוד לרוח, שמפזרת עננים? אמר לו: עבוד לרוח! אמר לו: ונעבוד לבן אדם, שסובל הרוחות? אמר לו: מילים אתה מכביר, אני איני משתחוה אלא לאוּר - הרי אני משליכך בתוכו, ויבא אלוה שאתה משתחוה לו ויצילך הימנו! היה שם הרן עומד. אמר: מה נפשך, אם ינצח אברהם - אומַר 'משל אברהם אני', ואם ינצח נמרוד - אומַר 'משל נמרוד אני'. כיון שירד אברהם לכבשן האש וניצול, אמרו לו: משל מי אתה? אמר להם: משל אברהם אני! נטלוהו והשליכוהו לאור, ונחמרו בני מעיו ויצא ומת על פני תרח אביו. וכך נאמר: וימת הרן על פני תרח אביו. (בראשית רבה ל"ח, יג)

(...) He [Abraham] was given over to Nimrod. [Nimrod] told him: Worship the Fire! Abraham said to him: Shall I then worship the water, which puts off the fire! Nimrod told him: Worship the water! [Abraham] said to him: If so, shall I worship the cloud, which carries the water? [Nimrod] told him: Worship the cloud! [Abraham] said to him: If so, shall I worship the wind, which scatters the clouds? [Nimrod] said to him: Worship the wind! [Abraham] said to him: And shall we worship the human, who withstands the wind? Said [Nimrod] to him: You pile words upon words, I bow to none but the fire—in it shall I throw you, and let the God to whom you bow come and save you from it!
Haran [Abraham's brother] was standing there. He said [to himself]: what shall I do? If Abraham wins, I shall say: "I am of Abraham's [followers]", if Nimrod wins I shall say "I am of Nimrod's [followers]". When Abraham went into the furnace and survived, Haran was asked: "Whose [follower] are you?" and he answered: "I am Abraham's!". [Then] they took him and threw him into the furnace, and his belly opened and he died and predeceased Terach, his father.
[The Bible, Genesis 11:28, mentions Haran predeceasing Terach, but gives no details.]|—

Historical interpretations

Inscription of Naram Sin found at the city of Marad

Historians,

Classical Age
.

Since the city of

Calah), which contrary to biblical claims was in reality built by Shalmaneser I (1274–1244 BC)[6]

A number of attempts to connect him with historical figures have been made without any success.

The Christian Bishop

Eusebius of Caesarea as early as the early 4th century, noting that the Babylonian historian Berossus in the 3rd century BC had stated that the first king after the flood was Euechoios of Chaldea (in reality Chaldea was a small state historically not founded until the late 9th century BC), identified him with Nimrod. George Syncellus
(c. 800) also had access to Berossus, and he too identified the also historically unattested Euechoios with the biblical Nimrod.

More recently, Sumerologists have suggested additionally connecting both this Euechoios, and the king of Babylon and grandfather of Gilgamos who appears in the oldest copies of Aelian (c. 200 AD) as Euechoros, with the name of the founder of Uruk known from cuneiform sources as Enmerkar.[38]

In 1920,

Lugal-Banda, a mythological Sumerian king mentioned in Poebel, Historical Texts, 1914, whose seat was at the city Marad.[39]

According to

Assyrian king Tukulti-Ninurta I.[41]

Julian Jaynes also indicates Tukulti-Ninurta I (a powerful king of the Middle Assyrian Empire) as the inspiration for Nimrod.[42]

pagan religion of ancient Babylon.[46] Grabbe and others have rejected the book's arguments as based on a flawed understanding of the texts,[46][47] but variations of them are accepted among some groups of evangelical Protestants.[46][47]

There was a historical Assyrian queen Shammuramat in the 9th century BC, in reality the wife of Shamshi-Adad V, whom Assyriologists have identified with Semiramis, while others make her a later namesake of a much earlier (again, historically unattested) Semiramis.

In

David Rohl's theory, Enmerkar, the Sumerian founder of Uruk, was the original inspiration for Nimrod, because the story of Enmerkar and the Lord of Aratta[48] bears a few similarities to the legend of Nimrod and the Tower of Babel, and because the -KAR in Enmerkar means "hunter". Additionally, Enmerkar is said to have had ziggurats built in both Uruk and Eridu
, which Rohl postulates was the site of the original Babel.

Others have attempted to conflate Nimrod with Amraphel, a supposed king in Mesopotamia, but yet again, one who is himself historically unattested in Mesopotamian records.

Nibru, in the Sumerian language, was the original name of the city of Nippur
.

Joseph Poplicha wrote in 1929 about the identification of Nimrod in the first dynasty or Uruk.[51]

More recently, Yigal Levin (2002) suggests that the fictional Nimrod was a recollection of Sargon of Akkad and also of his grandson Naram-Sin, with the name "Nimrod" derived from the latter. He argues that:

The biblical Nimrod, then, is not a total counterpart of any one historical character. He is rather the later composite

Hebrew equivalent of the Sargonid dynasty: the first, mighty king to rule after the flood. Later influence modified the legend in the Mesopotamian tradition, adding such details as the hero's name, his territory and some of his deeds, and most important his title, "King of Kish". The much later editors of the Book of Genesis dropped much of the original story and mistakenly misidentified and mistranslated the Mesopotamian Kish with the "Hamitic" Cush, there being no ancient geographical, ethnic, linguistic, cultural, genetic or historical connection between Cush (in modern northern Sudan) and Mesopotamia.[52]

In popular culture

Idiom

The term "nimrod" is sometimes used in English to mean either a tyrant or a skillful hunter.

In modern North American English, the term "nimrod" is often used to mean a dimwitted or a stupid person, a usage perhaps first recorded in an 1836 letter from Robert E. Lee to a female friend. Lee describes a "young nimrod from the West", who in declining an appointment to West Point expressed the concern that "I hope my country will not be endangered by my doing so."[53] Although Lee may have been sarcastically referring to the student as a "tyrant or skillful hunter", the modern usage more closely fits his message.

The nickname 'Nimrod' was used mockingly in the 1914 novel by Robert Tressell in

The Ragged Trousered Philanthropists
. The sarcastic moniker was used towards the foreman (named Hunter) of a gang of workmen as a play both on his surname and on his supposed religious beliefs and sense of self-importance. Other than the Lee letter and the Tressell novel, the first recorded use of "nimrod" in this meaning was in 1932.

The usage is often said to have been popularized by the Looney Tunes cartoon character Bugs Bunny sarcastically referring to the hunter Elmer Fudd as "nimrod"[54][55] to highlight the difference between "mighty hunter" and "poor little Nimrod", i.e. Fudd.[56] However, it is in fact Daffy Duck who refers to Fudd as "my little Nimrod" in the 1948 short "What Makes Daffy Duck",[57] although Bugs Bunny does refer to Yosemite Sam as "the little Nimrod" in the 1951 short "Rabbit Every Monday". Both episodes were voiced by Mel Blanc and produced by Edward Selzer.[58]

The name is also used in the modern sense (i.e., a stupid or worthless person) in the 1994 Quentin Tarantino feature film Pulp Fiction by the character Vincent Vega when referring to a common criminal: "Jules, if you give that nimrod $1,500, I'm gonna shoot him on general principle."

Literature

See also

References

Notes

  1. ^ British English pronunciation given at "Nimrod". Oxford English Dictionary (Online ed.). Oxford University Press. (Subscription or participating institution membership required.)
  2. ^ "BibleGateway".
  3. ISSN 0042-4935
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  4. S2CID 255905070
    .
  5. ^ Harris, Stephen L. (1985). Understanding the Bible. Palo Alto: Mayfield.
  6. ^
    Harris, Stephen L.
    (1985). Understanding the Bible. Palo Alto: Mayfield.
  7. ^ Raleigh, Walter (1820) [1614]. History of the World, Vol. II. Edinburgh: A. Constable. pp. 125–132.
  8. JSTOR 27704407
    .
  9. ^ Depending on how the text is read, "Calneh" may be the fourth city name in this enumeration, or it may be part of an expression meaning "all of them in Shinar". (Van der Toorn & Van der Horst 1990, p. 1).
  10. ^ Josephus, Flavius. "Antiquities of the Jews — Book IV". Penelope | James Eason. University of Chicago. Retrieved 20 January 2023.
  11. ^ a b Van der Toorn & Van der Horst (1990).
  12. ^ Kugel, James (1998). Traditions of the Bible. p. 230.[full citation needed]
  13. ^ "Tractate Gittin 56b". www.sefaria.org.il.
  14. ISBN 0-88125-506-8. Extract viewable at ([1]
    )
  15. ^ Wikisource:Page:Legends of Old Testament Characters.djvu/178
  16. ^ "the Kitab al-Magall". Sacred-texts.com. Retrieved 5 April 2012.
  17. ^ See Louis Ginsberg Legends of the Jews Vol I, and the footnotes volume.
  18. ^ Simon of Kéza: The Deeds of the Hungarians (ch. 1.4–5), pp. 13–17.
  19. ^ Herbert, William (1838). "Attila, King of the Huns". Google Books. p. 49. Retrieved 12 September 2019.
  20. ^ Kalevala. Das finnische Epos des Elias Lönnroth. Mit einem Kommentar von Hans Fromm, Stuttgart: Reclam 1985. (Commentary of Hans Fromm to Elias Lönnroth's Kalevala)
  21. ISBN 90-04-11083-6
    .
  22. ^ "Ether 2". www.churchofjesuschrist.org.
  23. ^ Van der Toorn & Van der Horst (1990), p. 19.
  24. ^ נמרוד. Jewish Encyclopedia Daat (in Hebrew). Herzog College.
  25. ^ "The Quranic Arabic Corpus - Translation". corpus.quran.com.
  26. ^ "QuranX.com The most complete Quran / Hadith / Tafsir collection available!". quranx.com.
  27. ^ "The Kitáb-i-Íqán" Baháʼí Reference Library. pp 41–80. Retrieved 10 September 2014.
  28. ^ Effendi, Shoghi. "The Dawn-Breakers". bahai-library.com. Baháʼí Publishing Trust. p. 94. Retrieved 23 February 2016.
  29. ^ "CUANDO ELREY NIMROD". hebrewsongs.com.
  30. ^ "Cuando El Rey Nimrod" [When King Nimrod]. zemerl.com. Archived from the original on 6 January 2009.
  31. ^ a b c "Surat Al-Baqarah [2:258] - The Noble Qur'an - القرآن الكريم". legacy.quran.com. Retrieved 16 November 2015.
  32. ^ "Mosque: Prophet Ibrahim". www.islamicity.com. Retrieved 16 November 2015.
  33. ^ "Ibn Kathir: Story of Prophet Ibrahim/Abraham (pbuh)". www.islamawareness.net. Retrieved 16 November 2015.
  34. ^ "Stories of the Prophets | Alim.org". www.alim.org.
  35. ^ "Ibrahim and Namrud". islamicstories.com.
  36. ^ "Prophet Ibrahim and the Idol Worship". www.al-islam.org. 22 January 2013.
  37. ^ Ibn Kathir, Qasas Ul Ambiya (Stories of the Prophets), Muassisa Al-nur Lil nashr wal I'laan, 1978, p. 183, Archive.org
  38. ^ Henkelman, Wouter F. M. "The Birth of Gilgamesh". Altertum und Mittelmeerraum: die antike Welt diesseits und jenseits der Levante. p. 819.[full citation needed]
  39. ^ Prince, J.D. (1920). "A Possible Sumerian Original of the Name Nimrod". Journal of the American Oriental Society.[full citation needed]
  40. ISBN 978-0-19-534095-2
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  41. ^ Dalley et al., 1998, p. 67.
  42. ISBN 9780547527543
    . Retrieved 16 June 2013.
  43. ^ "Sammu-Ramat and Semiramis: The Inspiration and the Myth". World History Encyclopedia. Retrieved 13 April 2016.
  44. ^ "Homily IX". Ccel.org. 1 June 2005. Archived from the original on 29 June 2012. Retrieved 5 April 2012.
  45. ^ Hislop, Alexander. "The Two Babylons". Philologos.org. Archived from the original on 28 March 2014. Retrieved 4 January 2013.
  46. ^
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  47. ^
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    .
  48. ^ "Enmerkar and the lord of Aratta: translation". Etcsl.orinst.ox.ac.uk. Retrieved 12 November 2009.
  49. ^ The Seven Great Monarchies of the Ancient Eastern World. Vol. 1. pp. 347–350.[full citation needed]
  50. ^ Mos. Choren. 1. 6; 9; Book of the Bee, 22
  51. JSTOR 593008
    .
  52. doi:10.1163/156853302760197494
    .
  53. ISBN 0-8071-0474-4
  54. ISBN 978-0-7425-4387-4
    . Retrieved 11 April 2012.
  55. ISBN 978-0-19-538275-4
    . Retrieved 11 April 2012.
  56. ISBN 978-0-393-05974-8
    . Retrieved 11 April 2012.
  57. ^ Arthur Davis (director) (14 February 1948). What Makes Daffy Duck (Animated short). Event occurs at 5:34. Precisely what I was wondering, my little Nimrod.
  58. ^ Fritz Freleng (director) (10 February 1951). Rabbit Every Monday (Animated short). Event occurs at 6:50. Nah, I couldn't do that to the little Nimrod.
  59. ^ Dante, Inferno, XXXI.67 and 76.

Bibliography

  • Dalley, Stephanie; et al. (1998). The Legacy of Mesopotamia. Oxford: Oxford University Press.
  • Haynes, Stephen R. (2002). Noah's Curse: The Biblical Justification of American Slavery. New York: Oxford University Press.
  • Van der Toorn, K. & Van der Horst, P. W. (January 1990). "Nimrod Before and After the Bible" (PDF). The Harvard Theological Review. Vol. 83, no. 1. pp. 1–29. Archived from the original (PDF) on 25 May 2015.

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