From giants and witches, to sun gods and talking animals, the Bible is littered with strange mythology. Curious stories concerning mystical beings can be found in every book, but one of the strangest stories is that of Jonah. Not only is a man eaten by a fish, but this prophet might just shed light on another myth which was prominent in the ancient world but seems blasphemous to modern theologians… Jonah might just tell us that, once upon a time, God died.

Throughout the New Testament we’re treated to countless examples of literary influence from the older texts, including the Book of Enoch and the works of Homer. But most striking are perhaps the numerous examples of New Testament authors borrowing directly from the Hebrew Bible in order to craft their most memorable scenes. From the nativity story to the crucifixion, virtually every scene from the life of Jesus can be traced to Jewish writings centuries earlier.

As the returning exiles begin settling in Judah and our timeline moves nearer the Intertestamental Period, the literature looks both forward and backward in time, to themes of a coming day of judgment that will lay the foundation for Christianity and to the idea that past sins caused their recent downfall which will soon inspire the mythic history which serves as the origin story for the Jews.

The influence from neighboring cultures in Second Temple Judaism cannot be overstated, but that influence shows up in some surprising places and comes from some surprising sources. Perhaps none more alarming are the Babylonians themselves who took the upper classes from Jerusalem hostage. From this hostile neighbor the Jews would get a new writing system, a new calendar, units and measures, the concept of the Sabbath, and even a new home for Yahweh, the great temple of the Babylonian storm-god Marduk.

An enemy of Judah is an enemy of Yahweh, and what better way to describe his enemies than in terms of his most ancient of foes, the great sea dragon? But this section of Ezekiel isn’t just populated with dragons, but also angels with flaming swords, god-kings, trees that reach into heaven, and rivers of blood.

The Bible is filled with strange scenes, but few can compare with the opening of Ezekiel when the sky is filled with clouds, fire, and lightning and a vision of a strange entity described as “wheels within wheels” terrifies the prophet so that he cannot speak for a week. But it’s hardly the strangest thing we’ll encounter in this episode. There’s also the worship of a bronze snake, a resurrected Sumerian god, child sacrifice, and Yahweh’s own mother.

The Mediterranean region is littered with myths of storm gods fighting great sea monsters, and Israel is no different. Their dragon goes by the name Leviathan and wishes to swallow up the world, and Yahweh, in a great tumultuous flood. This is part of their creation myth, but it can serve another purpose. It can be recycled to explain military losses and the destruction of Yahweh’s temple… but to do that, Yahweh must side with his greatest enemy, the dragon itself.

As the destruction of the temple draws near, Jeremiah offers mixed messages of hope and despair, of violent ends and joyous beginnings. The city will be dismantled, no, it will be burned down. The temple will be toppled, or perhaps consumed by cleansing flames. And through it all the story of Zarathustra shines as the prophet replays the court scene from the legendary Persian prophet.

Moses is presented as the prototypical prophet who brings Yahwism to a nation of people who have forgotten Yahweh. Under his reform and leadership they eradicate idolatry and establish a new covenant. But is Moses the true prototypical prophet, or is he modeled after another?

When the Jewish exiles returned from Babylon they brought with them sweeping changes to their religion, changes formed during and after their captivity. Many changes were unwelcome, but as they were backed by the Persian state, they held sway in the newly-built Jerusalem. As their reforms took root, older forms of Yahweh worship were deemed apostate including the acknowledgment of Yahweh’s siblings, the worship of his consort, and the practice of sacrificing children to appease their deity.

Throughout human history people have attempted to explain tragedy with divine wrath. Great calamity seems to invite magical explanations as we seek meaning in our suffering. The final chapters of Isaiah attempt exactly that, ascribing their crushing defeat at the hands of the Babylonians to Yahweh’s anger and using such an explanation as a polemic against rival styles of worship. And in doing so, the anonymous prophet offers hope in time of suffering.