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Wednesday, August 19, 2026

Esarhaddon, Cambyses, and the Fall of Egypt’s Memphis capital

 



by

Damien F. Mackey

  

This catastrophic (for Egypt and the Ramessides) event

has been repeated again and again in the history books.

  

Abridging the ‘Bridge Too Far’ conventional system

 

The fall of the old Egyptian capital of Memphis, now to Esarhaddon (c. 670 BC), now to Ashurbanipal, now (potentially) to Nebuchednezzar, and now to Cambyses (c. 525 BC), is startlingly, in fact, just the one historical event, though spread out by conventional historians over a period of roughly (670-525 =) 150 years.

 

The connecting factor (indeed, there are many of them), from the point of view of Egypt, is the common presence of the Egyptian commander-son of pharaoh Tirhakah (Taharqa), Nes-Anhuret, for Esarhaddon, Usanahuru for Ashurbanipal, and, again, Udjahorresne[t] for Cambyses (and ‘Darius’) – the designated heir and successor of pharaoh Tirhakah and Commander of the Egyptian Fleet.

 

Esarhaddon and Nes-Anhuret, Ashurbanipal and Usanahuru

 

(DOC) Esarhaddon and Nes-Anhuret, Ashurbanipal and Usanahuru

 

He, as Udjahorresne[t], served - but also mentored - Cambyses in Egypt and gave him his royal Egyptian name, Mesuti-Ra:

Udjahorresnet and the Royal Name of Cambyses: The “Derivative Sacrality” of Achaemenids in Egypt - Journal of Ancient Egyptian Interconnections

 

Ivan Ladynin

 

The article deals with a well-known fragment of Udjahorresnet’s autobiography describing his compiling an Egyptian royal titulary for Cambyses after his appearance in Egypt and Udjahorresnet’s elevation at his court. A comparison of Cambyses’ and Darius’ I solar prenomina (Mswty-R and Stwt-R, which can be understood as “the image of Re” and “the likeness of Re”) and an interpretation of the Fayum stela Berlin ÄS 7493 depicting Darius I in the image of the falcon Horus leads one to suspect that the theory finding an excuse to the rule of Achaemenids in Egypt postulated their “deriving” their qualities of sacral ritual rulers from gods incorporated in them. This theory must have been forwarded in Udjahorresnet’s time by his party loyal to the Persian rule.

 

 Cartouche of Cambyses ("Mesuti-Ra Cambyses")

 

Cartouche of Cambyses (“Mesuti-Ra Cambyses”)

Stated differently, Udjahorresne helped Cambyses behave

like a true Egyptian king.

 

Then, typically, the Greeks (Plutarch) got hold of Udjahorresne/Usanahuru and turned him into a Spartan admiral, the famous – though quite fictitious – Lysander:

 

Lysander and Usanhuru

 

(6) Lysander and Usanhuru

 

The radical shortening of the conventional Assyro-Babylonian-Medo-Persian history undertaken here must necessitate a similar condensing of Egyptian dynastic history.

 

That is achieved, in part, by recognising pharaoh Ramses II ‘the Great’ as, all at once, Tirhakah (for Esarhaddon-Ashurbanipal) and Amasis (for Cambyses).

 

See e.g. my article:

 

The Complete Ramses II

 

(6) The Complete Ramses II

 

But there is also an amazing Psammetichus connection, as discussed in my article:

 

Chaldean armies come to Egypt

 

(7) Chaldean armies come to Egypt

 

There I wrote:

 

Psammetichus and other links

 

Psammetichus coincidences

 

We are told that:

 

·       Ashurbanipal invaded Egypt at the time of Psammetichus I (c. 664 BC);

·       Nebuchednezzar invaded Egypt at the time of Psammetichus II (c. 595-589 BC);

·       Cambyses invaded Egypt at the time of Psammetichus III (c. 526-525 BC).

….

 

Memphis taken

 

This catastrophic (for Egypt and the Ramessides) event has been repeated again and again in the history books.

 

Commencing with Esarhaddon, and working our way through to Cambyses, let us take Nebuchednezzar here as our common denominator. 

Esarhaddon, who was Nebuchednezzar in his building of Babylon and in his paranoïc madness, and who failed in his first assault on Egypt and was driven back – just as was the case with Nebuchednezzar:

Esarhaddon | Assyrian King, Neo-Assyrian Empire Ruler | Britannica

“When Egypt inspired a revolt of the Phoenician city of Tyre, Esarhaddon attacked Egypt (675); he had little success until 671, when he seized Memphis and defeated the Egyptian king Taharqa, who fled south, leaving the entire country to Esarhaddon. For the first time a Mesopotamian ruler included “king of Egypt” among his royal titles”. 

 

Likewise, Nebuchednezzar initially had little success with invading Egypt:

Nebuchadnezzar Fails to Conquer Egypt So Jeremiah’s Prophecy Was Updated - TheTorah.com

Nebuchadnezzar attacked Egypt in his fourth regnal year (601/600 B.C.E.). Pharaoh Necho II, in anticipation of this attack, had spent considerable resources massively fortifying the eastern entrances to Egypt at Tell el Qedwa and Tell el-Ghaba on the Pelusiac estuary of the Nile, as well as the gate and fortifications of his capital city, Tanis (biblical Zoan). He thus succeeded in stopping the invasion cold, forcing Nebuchadnezzar’s army to retreat. Even the Babylonian Chronicle—which tends to avoid explicitly mentioning a defeat—has trouble spinning this campaign as a success:

 

In the month Kislev he (Nebuchadnezzar) took his army's lead and marched to Egypt. (When) the king of Egypt heard (the news) he m[ustered] his army. They fought one another in the battlefield and both sides suffered severe losses (lit. they inflicted a major defeat upon one another). The king of Akkad and his army turned and [went back] to Babylon.[7] ….

[End of quote]

 

Esarhaddon, later, brilliantly conquered Memphis:

Esarhaddon and the Limits of Empire: From Memphis to Arabia and the Question of a Southern Campaign - Nineveh News

 

The Conquest of Egypt: A Turning Point in Near Eastern History

Esarhaddon’s Egyptian campaign marks one of the most extraordinary military achievements of the ancient world. After an initial invasion in 673 BC, he reorganized and launched a second campaign in 671 BC, culminating in the capture of Memphis, the heart of Egyptian political power.

 

This victory had several profound implications:

 

  • First Assyrian Conquest of Egypt: No previous Assyrian ruler had successfully subdued Egypt. Esarhaddon accomplished what Tiglath-Pileser III and Sennacherib had not.
  • Defeat of Taharqa: The Kushite pharaoh Taharqa was driven south, and his royal family was captured and deported to Nineveh.
  • Imperial Integration: Esarhaddon reorganized Egypt into a vassal system, installing local rulers such as Necho I under Assyrian oversight.
  • Symbolic Domination: His victory stelae, such as those at Zincirli and Nahr el-Kalb, visually proclaimed Assyria’s supremacy over Egypt, even juxtaposing Assyrian and earlier Egyptian imperial legacies.

[End of quote]

 

Ashurbanipal, who was Nebuchednezzar in his (same) 43-year reign, and having a burning fiery furnace, and in his definitive conquest of Egypt (cf. Jeremiah 43:10-13;  Ezekiel 29:19-20), provides for us the entire account of the conquest of Egypt that we do not have from Nebuchednezzar’s (under that name) records.

 

Ashurbanipal brilliantly conquered Memphis:

Assyrian Army Attacking Memphis - World History Encyclopedia

 

Gypsum panel showing the Assyrian army attacking the Egyptian city of Memphis and commemorating the final victory of the Assyrian king Ashurbanipal II over the Egyptian king Taharqa in 667 BCE. Panel 17, Room M of the North Palace at Nineveh, Northern Mesopotamia, modern-day Iraq, Neo-Assyrian Period, 645-635 BCE.

 

This wall slab was originally painted for the interior walls of Ashurbanipal's palace at Nineveh. At the top, the overwhelming wave of the Assyrian army storms the Egyptian fortress, tries to set fire to the gate, and undermines the walls. The Nubian soldiers, recognizable by the single upright feathers on their heads, are being marched off as prisoners. Egyptian civilian prisoners are shown as a group with two children on a donkey. Below is the River Nile with fish and crabs.

 

Cambyses, who was Nebuchednezzar in his name,

 

Cambyses also named Nebuchadnezzar

 

(8) Cambyses also named Nebuchadnezzar

 

in his madness, and in his definitive conquest of Egypt, famously conquered Memphis:

How to cite this article: Rickard, J (18 February 2015), Siege of Memphis, early 525 BC , https://www.historyofwar.org/articles/siege_memphis_525.html

 

The siege of Memphis (early 525 BC) was the last recorded resistance to Cambyses II of Persia's invasion of Egypt, and came after the main Egyptian army had been defeated at Pelusium.

Early in 525 Cambyses led his army across the Sinai and defeated the armies of Pharaoh Psamtik III at Pelusium. In the aftermath of the battle the Pharaoh retreated to Memphis, and prepared to defend the city.

Cambyses sent a Persian herald on a Mytilenean ship up the Nile to Memphis to suggest a truce. The defenders of Memphis reacted by attacking the ship, killing the crew and bringing the smashed remains of the ship into the city.

Cambyses reacted by laying siege to Memphis. Herodotus doesn’t say how long the siege lasted, but implies that it was long enough for the Libyans and the Greeks of Cyrene to sent tribute to him.

Eventually the city fell and Psamtik III was captured. Herodotus records a story about Cambyses's attempts to humiliate the former Pharaoh by forcing his daughter to carry out menial tasks and killing his son. As is typical in this sort of story Psamtik impressed Cambyses with his responses, and was taken into honourable captivity instead of being executed. He committed suicide a few years later, after being caught in a plot against the Persians.

Cambyses established a new 27th Dynasty, and appears to have been accepted in Egypt. Herodotus claimed that he was an unpopular ruler, but contemporary Egyptian records suggest otherwise. He remained in Egypt for most of the rest of his reign, only setting off for home when a revolt broke out in the heart of the Persian Empire.

 

Sunday, August 16, 2026

Was Hosea’s boy-child, Lo-Ammi, Isaiah’s famous son, Immanuel?

 



by

 Damien F. Mackey

  

“Isaiah like Hosea had three known children, all of whose names were prophetic”.

 Charles Boutflower

 

 

This is controversial, because - for a start - the prophet Hosea, though a contemporary of Isaiah, is universally (I think) considered to have been a person distinct from Isaiah.

 

I, however, find Hosea and Isaiah to be so alike as needing to be merged into one.

 

The names of Isaiah, Hosea, are of very similar meaning, being basically derived from the same Hebrew root for ‘salvation’, יֵ֫שַׁע

 

- “Isaiah” (Hebrew יְשַׁעְיָהוּ , Yeshâ‘yâhû) signifies: “Yahweh (the Lord) is salvation”.

- “Hosea” (Hebrew הוֹשֵׁעַ) means practically the same: Yahweh (the Lord) is saviour.

 

Hosea’s/Isaiah’s Family

 

Though no doubt young, the prophet Hosea was given the strange command by God to marry an ‘unfaithful’ woman: “‘Go, take yourself a wife of harlotry and have children of harlotry, for the land commits great harlotry by forsaking the Lord’. So he went and took Gomer the daughter of Diblaim …” (Hosea 1:2-3).

 

Biblical scholars have agonised over the type of woman this Gomer might have been: adulteress? harlot? temple-prostitute? But essentially the clue is to be found in the statement above that she was a citizen of the ‘land of great harlotry’: namely, the northern kingdom of Israel.

 

A further likeness between Isaiah and Hosea, central to this article, was the fact that ‘their’ names and those of ‘their’ children were meant to be, in their meanings, prophetic signs.

 

- The prophet Isaiah tells us: “Behold, I and the children whom the Lord has given me are for signs and portents ...” (Isaiah 8:18).

- Similarly, the names of the children of the prophet Hosea were meant to be prophetic (Hosea 1:4, 6, 9).

 

Charles Boutflower, who had written perceptively on Isaiah’s children, had rightly noted the prophetic significance of their names and those of Hosea’s children, without, however, thinking to connect Isaiah and Hosea as one: “Isaiah like Hosea had three known children, all of whose names were prophetic” (The Book of Isaiah I-XXXIX, 1930, p. 49).

 

Previously, I had written about this:

 

It is most unlikely, one would have to think, to have two great prophets operating contemporaneously over such a substantial period of time, and each having three children whose names were prophetic.

 

In fact, the prophet will - like his father, Amos, who is also Micah (“Amos redivivus”) -

undergo various name changes as Divine prophetic messaging will require. While some of Isaiah’s ‘other’ names may simply be just a variation on the primary name Isaiah (e.g. Hosea, Uzziah, Asaiah), others will be quite different names.

For instance Isaiah will, when the Lord determines to Comfort Israel (cf. Isaiah 40:1-48:22; 66:12-13, etc.), become Nahum, meaning Comfort, Compassion, Consolation.

 

And, from Tobit 14:4, we know that Nahum was Jonah.

 

A common element in much of this is that the prophet belonged to the tribe of Simeon.

Prophets were usually of the Levite clan, but Isaiah’s father, Amos (Amoz) had declared that he was not your typical prophet (Amos 7:13-14): “‘Don’t prophesy anymore at Bethel, because this is the king’s sanctuary and the temple of the kingdom’. Amos answered Amaziah, ‘I was neither a prophet nor the son of a prophet, but I was a shepherd, and I also took care of sycamore-fig trees’.”

 

From the necessary connection of Isaiah/Hosea with “Uzziah son of Micah of the tribe of Simeon” (Judith 6:14-15):

 

The Israelites came down from their city and found [Achior], untied him, and brought him into Bethulia. They placed him before the rulers of the city, who in those days were Uzziah, son of Micah of the tribe of Simeon, and Chabris, son of Gothoniel, and Charmis, son of Melchiel.

 

we learn that our prophet governed Bethulia, brilliantly identified by Charles C. Torrey as the strategic city of Shechem in the north (“The Site of ‘Bethulia’”, Journal of the American Oriental Society, Vol. 20, 1899). Now, this Bethulia was the northern Bethel, to where Isaiah’s father had been sent by the Lord (as we read above).

 

Isaiah/Hosea will further connect with the tribe of Simeon in the person of Nahum, traditionally considered to have been of that same tribe: “According to pseudo-Epiphanius (De Vitis Proph. in Opp. 2:247), Nahum was of the tribe of Simeon”: Nahum - Biblical Cyclopedia

 

But, wait a minute, wasn’t it Hosea who was a prophet to the north, whilst Isaiah was basically a prophet of Jerusalem?

 

No, Isaiah/Hosea ranged far and wide, both northern and southern kingdom, even to Nineveh in Assyria. For the prophet was a princely character of vast influence, whose father Amos is traditionally considered to have been the brother (brother-in-law?) of King Amaziah of Judah. Thus the Douay version of Judith 8:34 informs us that the Simeonite Uzziah of Bethulia (Bethel) was “the prince of Juda[h]” and “the prince of the people of Israel” – the prince of both the north and the south!

 

He was obviously a person of the greatest significance!

 

Important: Before discussing the potentially six children of the compound prophet, Isaiah-Hosea, it sorely needs to be pointed out that:

 

It is quite incorrect to take the Isaiah 7 text about Immanuel as applying solely and entirely to the Messiah Jesus Christ. Immanuel was the personal name of one of the three named sons of Isaiah and his wife.

 

The Messiah did not have the personal name of “Immanuel”, but “Jesus” (Matthew 1:21): ‘… you are to name him Jesus’. Yet, the divine Messiah was more perfectly Immanuel, “God is with us”, than any human person could hope to be. Christians can sometimes bypass, completely, the literal meaning of Isaiah’s text and totally apply it to the well-known New Testament scenario. I know this from personal experience, having been berated by Catholic colleagues for insisting that Isaiah 7 occurred in the context of a Syro-Ephraïmite civil war raging at the time of King Ahaz of Judah. Those who do not admit this “forget that the Old Testament retains its own intrinsic value as Revelation reaffirmed by our Lord himself” (The Catechism of the Catholic Church, # 129):

 

Christians therefore read the Old Testament in the light of Christ crucified and risen. Such typological reading discloses the inexhaustible content of the Old Testament; but it must not make us forget that the Old Testament retains its own intrinsic value as Revelation reaffirmed by our Lord himself. 105 Besides, the New Testament has to be read in the light of the Old. Early Christian catechesis made constant use of the Old Testament. 106 As an old saying put it, the New Testament lies hidden in the Old and the Old Testament is unveiled in the New. 107


The children

 

Just today (14th August, 2026, St. Maximilian Kolbe), I have come to think that at least one of these children, Isaiah’s-Hosea’s, was a duplicate, that Lo-ammi was Immanuel.

 

The prophet Hosea, by having been commanded to take an unfaithful wife, will learn the hard way what the Lord has had to put up with, with his unfaithful people of Israel.

 

Consequently, Hosea will be told to identify his children by names indicating the wages of apostasy: namely, Jezreel; Lo-ruhamah (a girl); and Lo-ammi (Hosea 1:2-9):

 

When the Lord began to speak through Hosea, the Lord said to him, ‘Go, marry a promiscuous woman and have children with her, for like an adulterous wife this land is guilty of unfaithfulness to the Lord’. So he married Gomer daughter of Diblaim, and she conceived and bore him a son.

Then the Lord said to Hosea, ‘Call him Jezreel, because I will soon punish the house of Jehu for the massacre at Jezreel, and I will put an end to the kingdom of Israel. In that day I will break Israel’s bow in the Valley of Jezreel’.

Gomer conceived again and gave birth to a daughter. Then the Lord said to Hosea, ‘Call her Lo-Ruhamah (which means “not loved”), for I will no longer show love to Israel, that I should at all forgive them. Yet I will show love to Judah; and I will save them—not by bow, sword or battle, or by horses and horsemen, but I, the Lord their God, will save them’.

After she had weaned Lo-Ruhamah, Gomer had another son. Then the Lord said, ‘Call him Lo-Ammi (which means “not my people”), for you are not my people, and I am not your God’.

 

Later, though, the Lord will, in his great mercy, reverse this, the prophet using chiastic structure (Hosea 2:23):

Jezreel … I will plant her for myself in the land;
    I will show my love to the one I called ‘Not my loved one’.
I will say to those called ‘Not my people’, ‘You are my people’;
    and they will say, ‘You are my God.’”

 

Jezreel, which means “God scatters”, will be now be planted.

Lo-ruhamah (the girl), “not loved”, will be shown love.  

Lo-ammi, which means, not my people”, will be “my people”.

 

Here is how I would connect up the twin scenario.

 

Hosea’s first-born, Jezreel, to be re-planted in the land, becomes Isaiah’s first-born, Shear-jashub, “a remnant shall return” (Isa 7:3; cf8:18).

Somewhat typical of the Old Testament, the girl, Hosea’s daughter, ‘now to be loved’, is passed over – she does not appear to have any connection in Isaiah.

Hosea’s son, Lo-ammi, becomes Immanuel, when “… they will say, ‘You are my God’,” that is, “God is with us”.

Happily, Abarim publications, an expert site on Hebrew names, has listed the name Immanuel as being a name related to (Lo-) ammi:

Lo-ammi | The amazing name Lo-ammi: meaning and etymology

 

Actually, our compound prophet must have had, not three, but four children - three boys and one girl, because, after Immanuel, in Isaiah 8, we are told about a son whose long name only a mother could love (apparently it is the longest name in the Bible): Maher-shalal-hash-baz (“Spoil Speeds And Prey Hastens”).