The book of Daniel foretells Alexander’s meteoric world conquest and that even when he would be strong, his empire would split into four (Daniel 8:5-8; cf. 21-22). Alexander died in his early thirties. 1 Maccabees 1:1-8 recollects these details and that in the zenith of his power he fell sick and that his officers began to rule in their respective locations. There are also a number of ancient biographies written about Alexander’s life such as Curtius and Plutarch’s biography of Alexander in ‘Greek Lives. The most notable one is probably Arrian. In addition and importantly, Josephus chronicled Alexander’s fascinating visit to Jerusalem.
The 1906 Jewish Encyclopedia states ‘By introducing Hellenistic culture into Syria and Egypt, he had probably more influence on the development of Judaism than any one individual not a Jew by race’.[i] Western civilization has been profoundly shaped by Alexander’s victories over the Persians and subsequent Hellenization. Alexander also encouraged cultural interchange and intermarriage in his army between east and west. Alexander became a pharaoh and Egypt was incorporated into his empire. The Septuagint was written in Greek by the seventy Jewish scholars. Concerning the gospel Paul wrote, “For I am not ashamed of the gospel of Christ, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.” (Romans 1:16)
In Daniel 2, Daniel interpreted Nebuchadnezzar’s dream about the coming successive empires of Babylon, Medo-Persia, Greece and Rome. Greece was the bronze section of the statue that would rule over the whole earth (Daniel 2:39). In Daniel 7:6 with the vision of the four beasts, the leopard (depicting the speed at which Greece would conquer under Alexander) had four heads (denoting the generals who would rule after him. Daniel 8:5-8 speaks of the male goat coming from the west, without touching the ground, across the surface of the whole earth with a notable horn (Alexander).
The male goat defeated the ram with two horns (Medes and Persians) with furious power. No one could withstand the male goat though when he was very great and strong the horn was broken and four notable ones came up. Daniel 8:20-21 clarifies the exact meaning, “And the male goat is the kingdom of Greece. The large horn that is between its eyes is the first king. As for the broken horn and the four that stood up in its place, four kingdoms shall arise out of that nation, but not with its power.” The generals succeeding Alexander were Cassander, Lysimachus, Seleucus, and Ptolemy.[ii] Since these details are so precise and have overwhelming historical support, liberal commentators contend that the Book of Daniel was written much later than during the Babylonian exile in essence because they refuse to consider inspiration of the Scriptures and the remarkable fulfilment of prophecy.
Arrian, Alexander the Great and the Bible
Writing over four hundred years after Alexander’s death, Arrian himself was a successful military commander of two Roman legions. He was also a governor of a border province in Cappadocia and thereby capable to report accurately on military and administrative matters. Throughout his narrative he strives to be objective and is not hesitant to question details from other sources that he found questionable or unlikely.
Arrian makes an intriguing comment about the rule of successive empires attributing that to ‘destiny’ rather than foretold and fulfilled according to the Scriptures. “Destiny had decreed that Macedon should wrest the sovereignty of Asia from Persia, as Persia once had wrested it from the Medes, and the Medes, in their turn, from the Assyrians.”[iii]
In agreement with the Bible, Arrian commented frequently on the breathtaking speed at which Alexander’s army advanced in their relentless quest to rule Asia and the world. A few examples should suffice to demonstrate that. “The news made it plain to Alexander that he must continue to press his pursuit without a moment’s delay. His men and horses were both pretty well exhausted already by their unremitting exertions, but Alexander drove them forward none the less, and after covering a great deal of ground during the night and the following morning reached about noon a village where Darius and his captors had stopped the previous day.”[iv]Then, “Alexander himself then started off again at dusk with all the speed he could make, and covering some fifty miles in the course of the night, came up with the Persians as dawn was breaking.”[v]
And finally, “He covered many miles in the course of the night, and at daybreak reached the Hydraotes, where he learned that most of the Mallians had already crossed to the other side; some were still on their way over, and many of these he caught and destroyed-indeed, without a moment’s hesitation he went over the river among them and then continued to press his pursuit of those who had got way ahead of him.”[vi]
Although Arrian provided an account concerning the campaigns of Alexander; as is often the case with ancient biography, he also mentions biblical characters in passing reference. In this case he mentions Cyrus, Darius and Xerxes each on a few occasions. For example when Alexander ventured into the territory of the Ariaspians, “These people Alexander treated with every courtesy; he honoured them for the service rendered to Cyrus in the old days and also for the fact, which he observed for himself, that their political institutions were different from those of other tribes in that part of the world: like the best of the Greeks, they claimed to know the distinction between right and wrong.”[vii] Arrian also cites Aristobulus concerning Cyrus’ tomb that he was greatly concerned that it had been broken into and robbed[viii] and that he received orders from Alexander to thoroughly repair the monument.[ix]
Arrian draws from a range of sources and again in doing so refers to biblical characters. “There is no mention in the accounts either of Aristobulus or Ptolemy (my two principal authorities) of the method employed by Alexander in bridging the Indus, and I should myself hesitate to express an opinion as to whether a permanent bridge was constructed or a bridge of boats such as Xerxes made for crossing the Hellespont or Darius for crossing the Bosphorus and the Danube.[x]
On one occasion Arrian references Cyrus, Darius and Xerxes all together quoting Herodotus, in one long paragraph concerning the practise of prostration. “It is said that Cyrus, son of Cambyses, was the first to receive the homage of prostration, and that this humiliating custom thereafter became an accepted thing in Persia. So be it; none the less you must remember that the great Cyrus was cured of his pride by a tribe of Scythians – poor men but free; that Darius was humbled by Scythians too, as Xerxes was by Athens and Sparta, and Artaxerxes by the Ten Thousand of Clearchus and Xenophon. And now Alexander has robbed Darius of his pride – though no man has yet bowed to the earth before him.”[xi]
Arrian narrated Alexander’s siege of Tyre and the huge determination required to construct a mole between the shore and the offshore Island together with war-engines and siege towers. Ezekiel 26 pronounced a proclamation against Tyre for being derisory towards Jerusalem, rejoicing in her temporary demise and for their awful treatment towards them. The Lord would bring many nations against them and Tyre would be destroyed. As foretold in that chapter, Nebuchadnezzar and other nations attacked Tyre, though the prophecy from Ezekiel 26 was not fulfilled in entirety until Alexander.
Gabelein observes that: “Centuries passed and it seemed as if Ezekiel’s prophecy concerning Tyre’s complete overthrow would remain unfulfilled. It was about 240 years after when the literal fulfilment of this prophecy was accomplished. Alexander the Great came against the city built on the island. After seven months the city was taken by means of a mole, by which the forces of Alexander could enter the city. In constructing this mole, Alexander made use of the ruins of the old city. The stones, timber and the very dust of the destroyed city was laid into the sea to erect the causeway which accomplished the utter ruin of the wealthy city. And thus Ezekiel’s prophecy was fulfilled.”[xii]
Alexander enters Jerusalem
Josephus recalls Alexander’s extraordinary visit to Jerusalem. Alexander came into Syria and took Damascus, obtained Sidon and besieged Tyre and sent a letter to the Jewish high priest to send reinforcements and supply his army with provisions.[xiii]The high priest responded that he had given his oath to Darius not to bear arms against him.[xiv]Alexander was greatly annoyed and intended to make an expedition against the high priest and instruct all men how they should keep their oaths.[xv]
Alexander typically hurried to reach Jerusalem and Jaddua the high priest was terrified. Nonetheless Josephus tells us that Jaddua had a dream, greatly rejoiced and declared that he received a warning from God. Then Alexander approached Jerusalem and saw a multitude at a distance including priests ready to receive him. Alexander saluted the high priest and the people saluted Alexander. Parmenio his general enquired concerning his actions and Alexander explained that he did not honour the high priest but his God who honoured him with the priesthood.[xvi]
Alexander offered a sacrifice to God at the temple and when the book of Daniel was showed to him that one of the Greeks should destroy the empire of the Persians, he gladly believed that it was speaking of himself. He also granted their wishes that they might enjoy the laws of their forefathers and pay no tribute on the seventh year.[xvii]
Summary
Alexander the Great’s rapid overthrow of the Persian empire was foretold in the Bible and fulfilled and recorded in ancient history. Those events have had a profound and lasting effect on world history and of course Jewish history. But Daniel speaks of One far greater, the stone cut without hands that would break the empires into pieces including the iron, the bronze, the clay, the silver and the gold (Daniel 2:45). His reign is an everlasting reign and His dominion forever. Are you trusting in the Rock of Ages and the Stone of Israel? “Happy is he who has the God of Jacob for his help, whose hope is in the Lord his God.” (Psalm 146:5)
[i] Isaac Broyde, Kaufmann Kohler, Israel Levi Aleander The Great https://jewishencyclopedia.com/articles/1120-alexander-the-great
[ii] Bible Hub Daniel 8:22 https://biblehub.com/daniel/8-22.htm
[iii] Arrian The Campaigns of Alexander Advisory Editor Betty Radice Translated by Aubrey de Selincourt (Penguin, 1971; London),p 111
[iv] Ibid, p183
[v] Ibid, p184
[vi] Ibid, p309
[vii] Ibid, p193
[viii] Ibid, p344
[ix] Ibid, p346
[x] Ibid, p264-265
[xi] Ibid, p221-222 cited from Herodotus 1.204-14 & 4.83-144
[xii] Arno Gaebelein Gaebelein’s annotated Bible https://www.studylight.org/commentaries/eng/gab/ezekiel-26.html
[xiii] The New Complete Works of Josephus Translated by William Whiston Commentary by Paul Maier (Kregel, 1999; Grand Rapids), Jewish Antiquities Book 11, Chapter 8, para 3, p384
[xiv] Ibid, p384
[xv] Ibid, p384
[xvi] Ibid, p384-386
[xvii] Ibid, p386
