Alexander the Great: the son of Marduk?

Could Alexander the Great be a Nephilim? Alexander the Great was absolutely self-convinced that he was a demigod. He claimed to be the son of a mortal named Olympias, and his father was the most supreme god of the Pantheon. This fact alone would be enough to find his life significantly interesting to carefully analyze. However, another incredible fact exposes his name as Alexander never lost a battle. However, Alexander would have died very young, at 32 years old. The cause of his death? There are two versions. The first suggests that Alexander contracted a disease and that after drinking heavily, he had a fever until he could no longer speak, and then died. The second version considers the possibility of poisoning at a party dedicated to another demigod, Heracles. What mysteries surround the name of Alexander the Great? Was he really the son of a god? What connects Alexander the Great with the Anunnaki? The Hebrew Bible states, in Genesis 6, 4, As for the distinguished, they were on earth in those days and also afterward, when Thebenai Elohim, the sons of gods, were coming to the daughters of the human, and they bore them offspring. They were the masterful ones, who were from the eon, mortals of renown. In Numbers 13.33, There we saw the distinguished, the sons of Anak are part of the distinguished ones, and we became in our own eyes like grasshoppers, and so we became in their eyes. Would Alexander the Great be a Nephilim? There is only one way to find out, by deeply observing his life. The classic story relates that Alexander was the son of Olympias and King Philip II of Macedon. In the formative years of his life, Alexander, under the guidance of Leonidas of Epirus, a kin of his mother Olympias, mastered the arts of combat and horsemanship, and learned to withstand the rigors of forced marches and other physical challenges. His father Philip, keen on shaping a cultured future ruler, appointed Lysimachus of Acarnania to educate Alexander in literature, writing, and music. This education fostered in him a lasting passion for literature and music. At the age of around 13 or 14, Aristotle, the renowned Greek philosopher, became Alexander's tutor, a role he fulfilled until Alexander turned 16. The relationship between Aristotle and Alexander is believed to have continued through correspondence during Alexander's later military campaigns, although this is largely based on anecdotal evidence. The teachings of Aristotle greatly influenced Alexander's approach to the Unlike other conquerors, Alexander did not impose Greek culture but subtly introduced it, much like Aristotle's method of teaching. The training under Leonidas is evident in Alexander's enduring resilience, physical endurance, and exceptional equestrian skills. Notably, Alexander, at the young age of 11 or 12, is famed for having tamed Bucephalus, a horse deemed untamable. Alexander's rise to greatness seemed almost destined, shaped not only by his influential mentors, but also by his intrinsic qualities that hinted at an extraordinary future. His lineage, with Philip II as his father, played a crucial role. Philip II's achievements, including his relentless campaigns that transformed the Macedonian army into a formidable force, set the stage for Alexander's future glories. Philip's determination was unyielding as he continued to lead despite various physical injuries. These foundational elements laid by Philip II were instrumental in paving the way for Alexander's subsequent achievements. In 331 BCE, during the decisive encounter at Gaugamela, also known as the Battle of Arbela, Alexander's forces, despite being outnumbered, achieved a stunning victory over King Darius III, who was forced to flee. Following this triumph, Alexander's army swiftly conquered the cities of Babylon and Susa, which capitulated without any resistance. In the winter of 330 BCE, Alexander advanced towards Persepolis. The path was not without challenges, as he faced stiff resistance at the Persian gates. The defense was led by the valiant Ariobarzanes and his sister Yutab Ariobarzan, who bravely stood at the forefront of the Persian forces. However, Alexander's strategic brilliance and military might ultimately lead to their defeat and the subsequent capture of Persepolis. A significant episode in this conquest was the burning of Persepolis. This act of destruction was partly a response to the earlier Persian burning of the Acropolis during their invasion of Greece in 480 BCE. Legend has it that during a night of revelry, Thais, the Athenian partner of General Ptolemy, suggested burning the city as a form of revenge by women's hands. It was said that she was the first to throw her torch, following Alexander's lead. As summer approached in 330 BCE, Darius III met a tragic end, assassinated by his own general and cousin, Bessus. Alexander reportedly mourned the demise of Darius III, treating his body and family with utmost respect. He proclaimed himself King of Asia and continued his conquests, marching into present-day Afghanistan. In 329 BCE, he founded Alexandria Eschate along the Iaxartes River, razed the city of Ceropolis, and defeated the Scythians at the empire's northern edge. His campaigns in Bactria and Sogdiana, from the fall of 330 BCE to the spring of 327 BCE, were marked by hard-fought victories, solidifying his reputation as an undefeated leader. Bessus was eventually captured and executed for his betrayal. During this period, Alexander established numerous cities named after him, enhancing his image not only as a liberator, but also as a deity. He adopted the title Shahanshah, reminiscent of the rulers of the Persian Empire. In line with this status, he introduced the Persian custom of proskynesis in his army, demanding subordinates kneel and kiss his hand when addressing him. However, his troops grew increasingly uneasy with his deification and adoption of Persian customs. Conspiracy plots emerged, leading to the execution of those involved, including close acquaintances like Calisthenes. Clytus, a veteran statesman who once saved Alexander's life, met a similar fate for challenging Alexander's authority. Alexander's proclivity for excessive drinking was well known, and played a role in Clytus's death. Both Clytus and Calisthenes had been vocal critics of his Persianized ways. Despite his diplomatic acumen, Alexander was intolerant of dissent, especially under the influence of alcohol. This led to swift and severe repercussions for those who opposed him, as seen in the incidents with Clytus and Calisthenes. In 327 BCE, with the Persian Empire under his control, Alexander married Roxana, a Bactrian noblewoman. His campaign then turned towards India, where he encountered various responses from the local rulers. The thwarting of Alexander's Indian conquest at Hyphasis marked a pivotal moment. Deprived of further eastern conquests, he redirected his ambitions back towards the heart of the Persian Empire. His chosen path was through the Macron, a treacherous route known only to have been traversed by the likes of Queen Semiramis and King Cyrus. This journey represented more than a mere change of direction for Alexander. It was a challenge against nature itself, an assertion of his near-divine stature and unrelenting ambition. Alexander, always an explorer at his core, recognized the necessity of thorough preparation for the journey that lay ahead. He meticulously balanced historical accounts with current intelligence, devising strategies to overcome the myriad of uncertainties this perilous path presented. In Punjab, preparations began with the assembly of a naval fleet. This was to accompany him along the coast as he and his army forged their path by land. Alexander, a man of dreams and divine aspirations, held a steadfast belief in his godlike lineage and capabilities. He viewed no task as insurmountable, a mindset that undoubtedly lifted the spirits of his men. His audacity to embark on such a daunting expedition was a testament to his ingenuity and leadership, serving as a source of morale for his troops. Alexander's track record of success instilled a deep-seated belief in his men that his visions, no matter how ambitious, would always materialize. His undefeated streak fostered a sense of invincibility, making the Makran venture seem like just another achievable feat in his illustrious career. Yet, the true extent of the challenges that awaited them in the Makran, a territory untamed and nearly mythical in its hostility, remained an enigma even to Alexander himself. In 326 BCE, Alexander faced King Porus of Parava at the Battle of the Hydaspes River. Despite Porus' valiant use of elephants and his brave troops, Alexander emerged victorious and, admiring Porus' bravery, reinstated him as a ruler of a larger territory. Alexander's beloved horse, Bucephalus, died in this battle, and in his honor, Alexander named one of the two cities he founded after the battle Bucephala. Alexander's ambition to cross the river Ganges was thwarted by his weary troops, who mutinied in 326 BCE, refusing to advance further. After failing to persuade them, he consented to their wishes, splitting his army in two. Half returned to Susa by sea under Admiral Nearchus, while the other half trekked through the Gedrosian Desert, a journey that took a significant toll on his forces. Upon his return to Susa in 324 BCE, Alexander found many satraps abusing their power and executed them. He also restored the tomb of Cyrus the Great and took measures to integrate his army with the local people, merging Persian and Macedonian cultures. He held a mass marriage ceremony in Susa, marrying Persian princesses and noblewomen to his senior staff, while he himself married a daughter of Darius III. These actions met with resistance from his troops, who criticized his adoption of Persian dress and customs. In response, Alexander appointed Persians to key positions in his army and granted traditional Macedonian titles to Persian units. Eventually, his troops acquiesced to his wishes. In 324 BCE, Alexander experienced profound grief with the death of his close friend and possible lover, Hephaestion. Plutarch claims Alexander executed the Kosayans as a sacrifice to his friend, and Arian writes that he executed Hephaestion's doctor for failing to cure him. Alexander declared a period of mourning across his empire and abstained from food and drink. Alexander's plans for further expansion ended with his untimely death in 323 BCE at the age of 32 in Babylon. His cause of death remains a subject of speculation among historians, with theories ranging from poisoning to natural illness. His conquests and the cultural integration he initiated left a lasting impact on the regions he conquered, blending Greek and Eastern cultures in what is known as the Hellenistic period. Alexander of Macedon seemed to know from an early age that his name would be engraved in history forever. Perhaps Alexander could somehow know. He was destined for glory. He saw himself not only as a king, but as a demigod. He said that the root of his lineage was heroic and traced back to legendary warriors like Achilles and Hercules. This belief in his divine heritage was instilled in him by his mother, Olympias, who asserted that his father was none other than Zeus himself. Alexander's birth was heralded by remarkable signs, a brilliant star shining over Macedonia and the enigmatic destruction of the Temple of Artemis in Ephesus, both omens of his destined greatness. Historians have exhaustively chronicled Alexander's astonishing victories and the subsequent Greek dominance over the Ancient East. However, the personal motivations behind his expeditions into Asia and Africa are less discussed. Central to Alexander's journey was a quest born from persistent rumors at the Macedonian court that his real father was a god, not King Philip, and had visited Queen Olympias in disguise. In a world where the Greek pantheon mirrored the Sumerian Annunaki with its twelve deities, the presence of a god in the Macedonian court wasn't seen as far-fetched. Amidst court dramas and marital strife, these rumors found fertile ground, particularly in Alexander's own beliefs. Alexander's approach to conquering Egypt was pragmatic, focusing on maintaining essential supply lines for his army rather than imposing his ideologies or religious beliefs. This strategy was pivotal in his expansive rule, although it did not mean tolerance for descent or rebellion. Any resistance met with swift and harsh suppression. The most striking and decisive moment in Alexander's life was his visit to the Oracle of Delphi, seeking confirmation of his divine lineage and immortality. The Oracle's ambiguous response led him to seek answers at a sacred Egyptian site. Upon defeating the Persians, Alexander, instead of pursuing them, hurried to the Siwa Oasis in Egypt. There he was affirmed as a demigod by the priests, who declared him the son of the god Zeus Amun. Celebrating this divine recognition, Alexander issued silver coins bearing his image adorned with ram's horns. The narrative surrounding Alexander the Great's divine lineage predates his birth. According to classical history, born to King Philip of Macedon and Olympias, a princess from Epirus, Alexander's ancestry was claimed to be mingled with the divine. Epirus, known for its ancient feudal kingdom, boasted of royal connections to the Olympian gods. The Molossian family of Olympias in particular traced their lineage back to Achilles, the famed hero of the Trojan War, as depicted in Homer's Iliad. Achilles himself was a son of a goddess, and his lineage included Neoptolemus, who was notorious for slaying King Priam of Troy. The night preceding Olympias' wedding was marked by an extraordinary event. As legend has it, a thunderclap woke Olympias, and a lightning bolt, interpreted as Zeus himself, struck her womb without causing harm. This event was one that Olympias shared with Alexander, suggesting a divine element to his conception. King Philip's dream further reinforced this notion. He envisioned sealing Olympias' womb with a lion's emblem, symbolizing strength and majesty. This dream, interpreted by Aristander, foreshadowed the birth of a bold and lion-hearted son. Later, the priests at the Siwa Oasis would confirm Alexander's divine parentage, proclaiming Zeus, not Philip, as his true father. The day of Alexander's birth was marked by auspicious and extraordinary events. The temple of Artemis in Ephesus, one of the seven wonders of the ancient world, burned down on that day. Simultaneously, Philip received triumphant news from the battlefield and of his horse's victory at the Olympic Games. These occurrences were seen as portents of Alexander's future greatness and possibly his divine origin. Alexander the Great's arrival in Egypt marked a pivotal moment in his conquests. The Egyptian populace, long oppressed by the Persian rulers who disregarded their religious beliefs and customs, greeted Alexander with open arms. This was a stark contrast to the Persians, as Alexander showed deep respect for Egyptian religious practices, going as far as participating in sacrifices at their temples. Alexander's journey, however, had a specific spiritual quest. He was drawn to the oracle of Zeus-Ammon at Siwa, an oasis lying between Egypt and Libya. The Greeks, familiar with this oracle, had equated the Egyptian god Ammon with Zeus. In this regard, it is important to note that Zeus-Ammon is identified as the fusion of the supreme god of the Greek pantheon with the supreme god of the Egyptian pantheon. Ammon is also known as Amen. Zeus and Ammon are derived forms of the name Deus, which comes from Deus Peta, or Dios Peta, the so-called Sky Father. Its Latin form is Jupiter. Zeus' father in Greek mythology is Cronus. Cronus and his castration story with Uranus date back to the ancient Hittite text, The Song of Khumarbi, which reveals the castration of Anu, the supreme god of the Anunnaki sky pantheon in Sumerian and Akkadian mythology. The same theme of the castration of the heavens can be observed in another ancient myth, The Song of Ulukumi, where Teshub separates the heavens and the earth. According to the ideas of Zechariah Sitchin, the supreme god of the Egyptian pantheon, Ammon, or Amen, who merges with the name of Ra, that is, Amun-Ra, is also Marduk, the supreme god of Babylon, son of Enki, who in turn is the daughter of Anu, the supreme god of the celestial vault. Alexander was aware of the oracle's famed infallibility, a trait sought after by Greek heroes like Heracles and Perseus. His key questions for the oracle were profound. Was he the biological son of King Philip, or the offspring of Zeus, or Zeus-Ammon, or Marduk-Ra? And was he destined to be invincible in battle? The journey across the Libyan desert was fraught with danger. Despite being forewarned about the perils, Alexander proceeded. Legend has it that when Alexander and his men lost their way, they were guided to safety by two ravens, though some accounts suggest it was snakes. These ravens, believed to be a divine sign, led them to Siwa. In the autumn of 332 BC, Alexander's army, fresh from the victories of Issus and the challenging sieges of Tyre and Gaza, turned its attention towards Egypt. The Persian rule in Egypt ended without resistance, as Mazzassis, the last Persian satrap there, surrendered without a fight. Following this, Alexander was warmly welcomed into Memphis. At Siwa, the temple priest greeted Alexander in flawed Greek, calling him O Paidios, interpreted as O son of God. Some argue the priest intended to say O Paidian, or O my son. This greeting, possibly a mispronunciation, seemed to please Alexander. The priest's revelations were transformative for Alexander. He was affirmed as the son of Zeus-Ammon, destined to rule the world. This knowledge solidified his divine lineage. There, he performed ritual sacrifices to Apis, the bull incarnation of the deity Ptah. It was during this time, as recounted by a modern biographer, that Alexander underwent a remarkable transformation on the 14th of November, 332 BC. He was ceremoniously crowned as the Pharaoh of Egypt, adorned with the dual crown and bestowed with the symbolic crook and flail. In that moment, Alexander was not only a king, but also a deity, embodying the roles of both God and ruler. He was hailed as the incarnation of Ra and Osiris, becoming Horus the Golden One, the mighty prince, beloved of Amen, and the sovereign of both Upper and Lower Egypt. So, crowned with divine powers, destined for leadership, Alexander the Great, much like Gilgamesh, the mythical demigod of Mesopotamia, faced the same question. What about immortality? Historical accounts of Alexander the Great's military achievements are well documented by his campaign historian, Callisthenes, and various other historians. However, Alexander's personal pursuit of immortality is largely derived from sources labeled as pseudo-Callisthenes or Alexander romances, which blend facts with fictional elements. It was in Egypt that the local priests guided Alexander from Siwa to Thebes. Upon arriving at the Nile River's west bank, Alexander witnessed an inscription in Hatshepsut's funerary temple. This inscription confirmed her divine parentage, claiming she was fathered by the god Amen, who visited her mother, disguised as the royal husband. This mirrored the narrative surrounding Alexander's own semi-divine birth. In Thebes' grand temple of Ra Amon, within the most sacred area, Alexander ascended to the status of a pharaoh. Following the directions from Siwa, he ventured into subterranean passages in the Sinai Peninsula, and eventually made his way to Babylon, believed to be the dwelling of Amon-Ra, also known as Marduk, and recognized by scholar as being the deity Zeus-Amon. In 331 BCE, amidst ongoing battles against the Persians, Alexander triumphantly entered Babylon. He eagerly approached the Esagil-Ziggurat temple, intending to honor Marduk as previous conquerors had. However, he discovered that Marduk, the revered god, according to Zechariah Sitchin in the book The End of Days, had passed away. Despite debates about its authenticity, accounts suggest Alexander found Marduk's body in a golden coffin, submerged in special oils. Notwithstanding the veracity of these tales, the consensus among established historians is clear. Marduk was no longer alive, and his ziggurat in Esagil was universally recognized as his final resting place. The lines of destiny thus crossed. The rumors that Alexander was the son of a god mingled with the facts that led to his father's death. I think that once Alexander found his father, a god, he understood that his destiny might be the same. Although traditional history considers the mythical and legendary fact that Alexander claimed to be the son of a god, Zechariah Sitchin's study interprets that Alexander sought his lineage that could refer to Marduk, son of Enki, in Egypt the deity Ra, or Amon, son of Ptah. In traditional studies, academics are confused between pointing out that Alexander claimed to be the son of Zeus Ammon, or simply of Ammon. Traditional academics do not posit a correct and concrete answer in this regard. Regardless, when we observe Alexander's history and his conquests, we realize that he found his destiny, both in his death and in his immortality. Even today, we carry his history and his legend, his myth, and his truth. Alexander conquered virtually all the regions of the first human civilizations. He was in the lands where centuries before Cyrus the Great had been. In a document known as the Cyrus Cylinder, the Persian king appears as chosen by Marduk to lead Sumer and Akkad. In the cuneiform writing on the cylinder, it is written, Marduk, the great lord, bestowed on me as my destiny the great magnanimity of one who loves Babylon, and I every day sought him out in awe. Interestingly, the same legendary Cyrus the Great, who about three centuries earlier would have encountered Marduk, still alive, was also chosen by Yahweh to liberate the Hebrew people captive in Babylon. This subject is extremely fascinating, but the story of Cyrus, Marduk, Yahweh, and other developments will be the subject of future studies. Could Alexander be a Nephilim? By the definition that can be perceived from the The so-called giants, who are not only great in stature but also in their deeds, were on the earth before and after the flood. These are the Nephilim, children of human women, and the sons of the Elohim, the great gods. Drawing a parallel between the conclusions of Zechariah Sitchin, the Hebrew Bible, and the Book of Enoch, perhaps we are looking at the story of According to Sitchin, Ptah is the father of Ra or Amun-Ra, just as Enki is the father of Marduk. If Alexander is the son of Marduk, the very Ra-Marduk, or of some descendant of the same lineage, I believe that this does not matter in terms of our conclusions. Was Alexander's mother right? According to the legend on the night that Olympia became pregnant by Zeus, according to Alexander's own mother, a star of intense brightness hung over Macedonia. What do you think about this? 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