✪ "The Talmud indicates he was one of the four richest men in Jerusalem. He was a Pharisee and a ruler -- a member of the Sanhedrin. He was a member of the aristocratic family that had furnished the Hasmonean King Aristobulus II with his ambassador to Pompey in 63 B.C. His son apparently was the man who negotiated the terms of surrender to the Roman garrison in Jerusalem prior to the final destruction of that city in A.D. 70. [There are Talmudic links to Nicodemus ben Gorion, brother to the historian Josephus, a very wealthy member of the Sanhedrin in the 1st century.]" Ref-0016, January 1997.
✪ "We will rebel." "the Jerusalem Targum. . . speaks of Nimrod's wickedness. . . Josephus wrote, ‘it was Nimrod who excited them to such an affront and contempt of God. . . He [was also a tyrant] seeing no other way of turning men from the fear of God’ (1,4,2). Philo, an Alexandrian Jew in the first century after Christ, said, ‘Nimrod. . . having a nature truly dissolute, does not at all keep fast the spiritual bond of the soul, nor of nature, nor of consistency of manners, but rather like a giant born of the earth, prefers earthly to heavenly things. . . On which account there is much propriety in the expression, he was a giant against God, which thus declares the opposition of such beings to the deity; for a wicked man is nothing else than an enemy, contending against God: on which account it has become a proverb that every one who sins greatly ought to be referred to him as the original and chief of sinners, being spoken of as a second Nimrod. (Philo, Questions and Answers on Genesis, II, 81)." Ref-0156, Vol. 38 No. 4, March 2002, p. 216. "First, what does the name Nimrod mean? It comes from the Hebrew verb marad, meaning “rebel.” Adding an “n” before the “m” it becomes an infinitive construct, “Nimrod.” (see Kautzsch 1910: 137 2b, also BDB 1962: 597). The meaning then is “The Rebel.” Thus “Nimrod” may not be the character’s name at all. It is more likely a derisive term of a type, a representative, of a system that is epitomized in rebellion against the Creator, the one true God. Rebellion began soon after the Flood as civilizations were restored. At that time this person became very prominent." David P. Livingston, Who was Nimrod?, Weekly Article: Associates for Biblical Research, August 30, 2006 [http://abr.christiananswers.net/articles/article54.html]. "The evil motives of the builders at the Tower of Babel can be discerned based upon the meaning of the name of their leader, Nimrod (Gen. 10:8-11). His name means rebellion or revolt. [Charles H. Dyer, The Rise of Babylon, rev. ed. (Chicago: Moody, 2003), 43]." -- Ref-1567, p. 5.
✪ ". . .ancient accounts indicate that the wife of Nimrod, who founded the city of Babylon, became the head of the so-called Babylonian mysteries which consisted of secret religious rites which were developed as a part of the worship of idols of Babylon. She was known by the name of Semiramis and was a high priestess of the idol worship. According to extrabiblical records which have been preserved, Semiramis gave birth to a son who she claimed was conceived miraculously. This son, given the name of Tammuz, was considered a savior of his people and was, in effect, a false messiah, purported to be the fulfillment of the promise given to Eve. . . Idols picturing the mother as the queen of heaven and the babe in her arms are found throughout the ancient world. . . Tammuz, the son, was said to have been killed by a wild beast and afterward brought back to life, obviously a satanic anticipation of the resurrection of Christ." Ref-0032, p. 247. (Is Walvoord drawing from Hislop? If so, see potential problems documented in 2015071401.pdf
✪ Excavations at the ruins of Sennacherib's palace at Nineveh by Sir Henry Layard in the 1850's confirmed that everything at the site was either burned, looted, or destroyed. Prophecies of destruction were given in 663 B.C. at apex of Assyrian empire and Assyria vanished into oblivion in 612 BC. Ref-0025, p. 253. "The annals of Nabopolassar give the date of the fall of Nineveh as the year 612 B.C." Gordon Franz, "Nahum, Nineveh and Those Nasty Assyrians", Ref-0066, Vol. 16 No. 4 (2004), p. 109. "In 612 b.c. the Medes and Chaldeans launched a joint attack upon the Assyrian capital of Nineveh, against which Jonah had preached in the eighth century. . . . Thus were the prophecies of Nahum (Nah. 2:10; 3:7) and Zephaniah (Zep. 2:13-15) fulfilled. The latter predicted that the great Assyrian metropolis would be made a pasture for flocks. Today one of the two mounds of the ruins is Tell Kuyunjik (“Mound of Many Sheep”). The other mound is Tell Nebi Yunus, named after the traditional tomb of Jonah standing on top of it." Ref-1521, p. 54.
✪ "The main Assyrian capital was Nineveh (Gen. 10:1; Nah. 1:1), modern Iraqi city of Mosul." Ref-1482, p. 92.
✪ "According to Ex. 12:6 the Passover lambs were to be killed “in the evening” of the fourteenth day of the first month, and Lev. 23:5 gives the same date for “the Lord's Passover.” In all three passages the Hebrew is literally “between the two evenings” (ASV margin), although in the first two cases the Septuagint translates simply πρός ἑπέραν, “towards evening,” and only in the Leviticus passage renders ἀνὰ μέσον τῶν ἑσπερινῶν, “between the evenings.” The Mishna states that the daily evening burnt offering was slaughtered at eight and a half hours, that is two-thirty o'clock, and offered at nine and a half hours, that is three-thirty o'clock. If it was the eve of Passover it was slaughtered at seven and a half hours, one-thirty o'clock, and offered at eight and a half hours, two-thirty o'clock, whether on a weekday or the Sabbath; if it was the eve of Passover and this fell on the eve of a Sabbath, that is on a Friday, it was slaughtered at six and a half hours, twelve-thirty o'clock, and offered at seven and a half hours, one-thirty o'clock; and then the Passover offering was slaughtered after that. . . . Explaining this procedure the accompanying Gemara states that “between the evenings” means “from the time that the sum commences to decline in the west.” and that the “two evenings” give “two and a half hours before and two and a half hours after and one hour for preparation” of the sacrifice. This means that “evening” begins as soon as the sun passes its midday zenith, and that the “two evenings” are from twelve to two-thirty o'clock, and from three-thirty until six o'clock respectively. Thus the daily evening burnt offering is ordinarily sacrificed in the hour between these two evenings, but when the Passover must also be sacrificed the same afternoon then the daily sacrifice is moved ahead. . . . According to Josephus the Passover sacrifices were conducted from the ninth to the eleventh hour, that is from three to five o'clock in the afternoon, and this was presumably the standard practice in the first century A.D. . . . In Deu. 16:6, however, it is said that the Passover sacrifice is to be offered “in the evening at the going down of the sun.” The Talmudic explanation of this was that the evening meant the afternoon and was the time when the Passover was to be slaughtered, and that the sunset was the time when it was to be eaten. The Sadducees and the Samaritans, however, held that the slaughtering of the lamb itself was to tak eplace between sunset and darkness." Ref-0840, pp. 11-12.
✪ "As many of the Old Testament books were written while the Jews were in Babylonian captivity, these latter books used the Babylonian (Aramaic) word for Abib which is “Nisan”. This in Scripture, both Nisan and Abib signify the same month." Ref-0186, p. 27.