In this short paper, the arrival of Christ, according to Matthew, is examined using the Babylonia... more In this short paper, the arrival of Christ, according to Matthew, is examined using the Babylonian Divination manual. What would the heavenly events have told the magi? The conclusion is that Matthew's text is fully understandable as a description of the arrival of a new Alexander the Great attacking and defeating his enemies in connection with a lunar eclipse accompanied by a partial solar eclipse. Matthew 24 is thus actually connected to Revelation 12 and The Star of Bethlehem. I also show that the magi actually saw the new king at the right side of Power, just as Matthew says.
Hermann Gunkel claimed that Revelation 12 is a chapter with a different origin than the rest of R... more Hermann Gunkel claimed that Revelation 12 is a chapter with a different origin than the rest of Revelation. He argued that the author built Revelation 12 on a Babylonian myth about the birth of a new king who would grow up and defeat the dragon. In this paper, a new and different theory is put forward. It is suggested that Revelation 12 is connected to the Babylonian divination manual, Enuma Anu Enlil. In it we find possible omens behind the woman screaming in pain, we find a demon trying to catch children, we find a woman with a secret place where she gains nourishment and we find several omens about floods. The seven headed dragon is a well-known Babylonian creature, but it is neither red nor crowned. But red and crowned is a technical term in the manual. In this paper it is suggested that Revelation 12 is the interpretation of three real celestial scenes, the first in September of 3 BC. Combined they announce the birth of “the king of Amurru” (i.e. Amorite) who will defeat the Parthian king, visualized on the sky as the dragon. The second scene was seen nine months after the first, and the third was seen 1260 days after the second. The second omen contains a suggestion to send a delegation to the new king. The third tells when Amurru will win peace. The Parthian king continues as the dragon in Revelation 13, who had to pass the authority over Armenia to the beast, Emperor Nero, who won the authority to install a Parthian prince, the little beast with the dragons tongue, as king of Armenia. Revelation 6 can also be linked to Babylonian astrology and shows that the author has gained some knowledge in the subject, partly through the Hebrew bible.
Hermann Gunkel considered Revelation 12 to contain an originally Babylonian myth about the birth ... more Hermann Gunkel considered Revelation 12 to contain an originally Babylonian myth about the birth of a hero, who would grow up and later kill the dragon, being the primordial water monster. This myth is found nowhere in the Babylonian or Jewish material and Gunkel’s theory has not gained acceptance. At the same time, Revelation 12 is used in churches as a reference to the birth of Christ. Revelation 12 is about two scenes in the sky. In this respect, there is a possible connection between this story and the story about the magi visiting Christ in Bethlehem, both being about births and events in the sky.
Gunkel did not use the Babylonian divination manual, Enuma Anu Enlil, when he discussed Revelation 12. If he had done so, he would have found more connections between Revelation 12 and Babylonia. He would also have found connections between the horsemen of Revelation 6 and Babylonia.
In this essay, the possible connections between Babylonian divination and Revelation 6 and 12 and the Star of Bethlehem are examined. It is argued that the connection Gunkel sought for is not an ancient myth, but could be a direct link between the early Christians and at least one magi, who saw events in the night sky 3 BC and 2 BC, and interpreted them according to Enuma Anu Enlil. This interpretation is perhaps the background to the Star of Bethlehem and has reached us through Revelation 12.
This draft examines the relationship between Josephus and his main source, which is Nicolaus of D... more This draft examines the relationship between Josephus and his main source, which is Nicolaus of Damascus. The paper argues that we have strong reasons to believe that Josephus could not use Nicolaus as source for the last time in Herod's life, since Nicolaus work seems to have ended before Herod's war against the Arabs.
In this short paper, the arrival of Christ, according to Matthew, is examined using the Babylonia... more In this short paper, the arrival of Christ, according to Matthew, is examined using the Babylonian Divination manual. What would the heavenly events have told the magi? The conclusion is that Matthew's text is fully understandable as a description of the arrival of a new Alexander the Great attacking and defeating his enemies in connection with a lunar eclipse accompanied by a partial solar eclipse. Matthew 24 is thus actually connected to Revelation 12 and The Star of Bethlehem. I also show that the magi actually saw the new king at the right side of Power, just as Matthew says.
Hermann Gunkel claimed that Revelation 12 is a chapter with a different origin than the rest of R... more Hermann Gunkel claimed that Revelation 12 is a chapter with a different origin than the rest of Revelation. He argued that the author built Revelation 12 on a Babylonian myth about the birth of a new king who would grow up and defeat the dragon. In this paper, a new and different theory is put forward. It is suggested that Revelation 12 is connected to the Babylonian divination manual, Enuma Anu Enlil. In it we find possible omens behind the woman screaming in pain, we find a demon trying to catch children, we find a woman with a secret place where she gains nourishment and we find several omens about floods. The seven headed dragon is a well-known Babylonian creature, but it is neither red nor crowned. But red and crowned is a technical term in the manual. In this paper it is suggested that Revelation 12 is the interpretation of three real celestial scenes, the first in September of 3 BC. Combined they announce the birth of “the king of Amurru” (i.e. Amorite) who will defeat the Parthian king, visualized on the sky as the dragon. The second scene was seen nine months after the first, and the third was seen 1260 days after the second. The second omen contains a suggestion to send a delegation to the new king. The third tells when Amurru will win peace. The Parthian king continues as the dragon in Revelation 13, who had to pass the authority over Armenia to the beast, Emperor Nero, who won the authority to install a Parthian prince, the little beast with the dragons tongue, as king of Armenia. Revelation 6 can also be linked to Babylonian astrology and shows that the author has gained some knowledge in the subject, partly through the Hebrew bible.
Hermann Gunkel considered Revelation 12 to contain an originally Babylonian myth about the birth ... more Hermann Gunkel considered Revelation 12 to contain an originally Babylonian myth about the birth of a hero, who would grow up and later kill the dragon, being the primordial water monster. This myth is found nowhere in the Babylonian or Jewish material and Gunkel’s theory has not gained acceptance. At the same time, Revelation 12 is used in churches as a reference to the birth of Christ. Revelation 12 is about two scenes in the sky. In this respect, there is a possible connection between this story and the story about the magi visiting Christ in Bethlehem, both being about births and events in the sky.
Gunkel did not use the Babylonian divination manual, Enuma Anu Enlil, when he discussed Revelation 12. If he had done so, he would have found more connections between Revelation 12 and Babylonia. He would also have found connections between the horsemen of Revelation 6 and Babylonia.
In this essay, the possible connections between Babylonian divination and Revelation 6 and 12 and the Star of Bethlehem are examined. It is argued that the connection Gunkel sought for is not an ancient myth, but could be a direct link between the early Christians and at least one magi, who saw events in the night sky 3 BC and 2 BC, and interpreted them according to Enuma Anu Enlil. This interpretation is perhaps the background to the Star of Bethlehem and has reached us through Revelation 12.
This draft examines the relationship between Josephus and his main source, which is Nicolaus of D... more This draft examines the relationship between Josephus and his main source, which is Nicolaus of Damascus. The paper argues that we have strong reasons to believe that Josephus could not use Nicolaus as source for the last time in Herod's life, since Nicolaus work seems to have ended before Herod's war against the Arabs.
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Papers by Dag Kihlman
In this paper, a new and different theory is put forward. It is suggested that Revelation 12 is connected to the Babylonian divination manual, Enuma Anu Enlil. In it we find possible omens behind the woman screaming in pain, we find a demon trying to catch children, we find a woman with a secret place where she gains nourishment and we find several omens about floods.
The seven headed dragon is a well-known Babylonian creature, but it is neither red nor crowned. But red and crowned is a technical term in the manual.
In this paper it is suggested that Revelation 12 is the interpretation of three real celestial scenes, the first in September of 3 BC. Combined they announce the birth of “the king of Amurru” (i.e. Amorite) who will defeat the Parthian king, visualized on the sky as the dragon. The second scene was seen nine months after the first, and the third was seen 1260 days after the second. The second omen contains a suggestion to send a delegation to the new king. The third tells when Amurru will win peace.
The Parthian king continues as the dragon in Revelation 13, who had to pass the authority over Armenia to the beast, Emperor Nero, who won the authority to install a Parthian prince, the little beast with the dragons tongue, as king of Armenia.
Revelation 6 can also be linked to Babylonian astrology and shows that the author has gained some knowledge in the subject, partly through the Hebrew bible.
Gunkel did not use the Babylonian divination manual, Enuma Anu Enlil, when he discussed Revelation 12. If he had done so, he would have found more connections between Revelation 12 and Babylonia. He would also have found connections between the horsemen of Revelation 6 and Babylonia.
In this essay, the possible connections between Babylonian divination and Revelation 6 and 12 and the Star of Bethlehem are examined. It is argued that the connection Gunkel sought for is not an ancient myth, but could be a direct link between the early Christians and at least one magi, who saw events in the night sky 3 BC and 2 BC, and interpreted them according to Enuma Anu Enlil. This interpretation is perhaps the background to the Star of Bethlehem and has reached us through Revelation 12.
Drafts by Dag Kihlman
In this paper, a new and different theory is put forward. It is suggested that Revelation 12 is connected to the Babylonian divination manual, Enuma Anu Enlil. In it we find possible omens behind the woman screaming in pain, we find a demon trying to catch children, we find a woman with a secret place where she gains nourishment and we find several omens about floods.
The seven headed dragon is a well-known Babylonian creature, but it is neither red nor crowned. But red and crowned is a technical term in the manual.
In this paper it is suggested that Revelation 12 is the interpretation of three real celestial scenes, the first in September of 3 BC. Combined they announce the birth of “the king of Amurru” (i.e. Amorite) who will defeat the Parthian king, visualized on the sky as the dragon. The second scene was seen nine months after the first, and the third was seen 1260 days after the second. The second omen contains a suggestion to send a delegation to the new king. The third tells when Amurru will win peace.
The Parthian king continues as the dragon in Revelation 13, who had to pass the authority over Armenia to the beast, Emperor Nero, who won the authority to install a Parthian prince, the little beast with the dragons tongue, as king of Armenia.
Revelation 6 can also be linked to Babylonian astrology and shows that the author has gained some knowledge in the subject, partly through the Hebrew bible.
Gunkel did not use the Babylonian divination manual, Enuma Anu Enlil, when he discussed Revelation 12. If he had done so, he would have found more connections between Revelation 12 and Babylonia. He would also have found connections between the horsemen of Revelation 6 and Babylonia.
In this essay, the possible connections between Babylonian divination and Revelation 6 and 12 and the Star of Bethlehem are examined. It is argued that the connection Gunkel sought for is not an ancient myth, but could be a direct link between the early Christians and at least one magi, who saw events in the night sky 3 BC and 2 BC, and interpreted them according to Enuma Anu Enlil. This interpretation is perhaps the background to the Star of Bethlehem and has reached us through Revelation 12.