Pt1 “Ma’aseh Merkava”: The Nature of God, Angels, and Heaven in Ezekiel 1 (Chagigah 13a-14a)

Hashmal, Sandalfon, River Di-nur, and the Two Thrones

This is the first part of a three-part series. The outline of the series is below.¹

This sugya gathers rulings and narratives on teaching and interpreting Ma’aseh Merkava (Ezekiel’s chariot). The Mishnah’s limit is strict: one may not expound Merkava even to an individual; only “outlines” (rashei perakim) may be given. R’ Zeira narrows this further: outlines only to the Av Beit Din and to one “whose heart worries within him”; a variant reads that this describes the Av Beit Din himself. R’ Ami requires five traits for receiving “Torah secrets” ( סתרי תורה): “captain of fifty, man of favor, counselor, cunning charmer, skillful enchanter” (Isaiah 3:3). He also forbids transmitting Torah to non-Jews, citing Psalms 147:20.

Personal episodes mark the transmission’s caution. R’ Yoḥanan offers to teach R’ Elazar, who demurs as not yet settled; when ready, R’ Yoḥanan has died, and R’ Asi’s offer is refused out of unworthiness. Rav Yosef knows Merkava; the Elders of Pumbedita know Ma’aseh Bereshit. After being taught Ma’aseh Bereshit, Rav Yosef declines to teach Merkava, invoking “Honey and milk are under your tongue” (Song 4:11). R’ Abbahu adds “kevasim/kevashim” (Prov 27:26): matters “constrained/hidden” (i.e. esoteric) remain under one’s clothing.

The textual core and its limits are mapped. The Elders of Pumbedita (from the previous anecdote) say they learned until “And He said to me: son of man” (Ezek 2:1); Rav Yosef says these verses are the essence. A baraita disputes the endpoint: R’ Yehuda HaNasi—until the latter “And I saw” (Ezek 1:27); R’ Yitzḥak—until “the ḥashmal.”. A cautionary tale recalls a youth who expounded “ḥashmal” and was consumed by fire.

Preserving Ezekiel’s book is credited to Ḥananya ben Ḥizkiya. Faced with contradictions to Torah, he secluded himself with “three hundred jugs of oil” and reconciled them, preventing suppression. A baraita repeats the youth-and-ḥashmal incident and Ḥananya’s defense: one exceptional reader does not define the public’s capacity.

Key terms are defined and visual motifs parsed. “Ḥashmal” is read by Rav Yehuda as an acronym: “ḥayyot esh memallelot” (“speaking ḥayyot of fire”). A baraita: sometimes they are silent, sometimes speaking—silent when the divine speech emerges. “Ran and returned” (Ezek 1:14) is like fire from a furnace; “like a flash (bazak)” like sparks from earthenware. The storm from the north (Ezek 1:4) is sent to place the world under Nebuchadnezzar, so Israel not fall to a lowly nation.

Angelology is detailed. “One wheel on the earth” (Ezek 1:15) is an angel named Sandalfon,² taller than his fellow by “five hundred years,” standing behind the Chariot and weaving crowns—explained as crowns that place themselves when a Name is uttered. Rava: Isaiah saw what Ezekiel saw; Ezekiel, like a villager, reports more detail, Isaiah, like a city-dweller, less. Reish Lakish: “He is highly exalted” (Exod 15:1)—over the exalted; lion, ox, eagle, and man are in the hierarchy below God.

Face lists are reconciled. Ezekiel 1:10 lists the ox; Ezekiel 10:14 lists a cherub instead. Reish Lakish: Ezekiel prayed that an accuser (the ox recalling the Golden Calf) not become a defender; it became a “cherub.” R’ Abbahu: “cherub” = “ke-ravya,” “like a child”. Abaye to Rav Pappa: the “face of man” is adult; the “face of cherub” is child.

Wing counts shift with the Temple. Six wings (Isa 6:2) vs four wings (Ezek 1:6): six when the Temple stands; four when it does not—“as if” the upper beings were diminished. Rav Ḥananel in Rav’s name: the diminished wings are those for song (“and with two he flew”). The Rabbis argue the covering-feet wings diminished, since Ezekiel could see “straight feet”; the rejoinder distinguishes momentary revelation of faces (fitting before the Master) from feet (not fitting).

Heavenly numbers also vary. “A thousand thousands” (Dan 7:10) vs “Is there a number to His troops?” (Job 25:3): innumerable when the Temple stands; fewer when it does not. R’ Yehuda HaNasi citing Abba Yose ben Dosai: “a thousand thousands” is one troop; the total has no number. R’ Yirmeya bar Abba: the “thousand thousands” minister to the River Di-nur,³ which issues from the ḥayyot’s perspiration.

The River Di-nur’s course and angel-making are described. It pours upon the heads of the wicked in Gehenna (Jer 23:19), or over “those snatched away” (Job 22:16). R’ Shimon the Pious: 974 generations “snatched” from Creation were planted, a few in each age—the insolent (עזי פנים) of each generation. R’ Naḥman bar Yitzḥak rereads this for blessing: scholars who “shrink themselves” in Torah merit “sod” (esoteric teachings). Shmuel to Ḥiyya bar Rav: each day angels are created from Di-nur, sing, and cease (Lam 3:23). R’ Shmuel bar Naḥmani citing R’ Yonatan disagrees: each divine word creates an angel (Ps 33:6).

Anthropomorphic tensions are resolved by context. God’s White hair (Dan 7:9) vs black curls (Song 5:11): white in the academy, black in war—old for study, young for battle.

Two divine thrones (Dan 7:9) trigger dispute. R’ Akiva: one for God, one for David; R’ Yosei haGelili objects—this profanes the Shekhina; rather one for judgment, one for righteousness. A later baraita records R’ Akiva adopting that reading. R’ Elazar ben Azarya critiques R’ Akiva, telling him to stick with halachic teachings (“Negaʿim and Ohalot” - Mishnaic tractates on topics relating to ritual purity). Final resolution: one throne to sit on, one as footstool (Isa 66:1).

Major Biblical Verses

Ezekiel 1:4-10

Ezekiel.1.4-10 (translation NIV):

וארא והנה רוח סערה באה מן הצפון --

ענן גדול ואש מתלקחת ונגה לו סביב

ומתוכה כעין החשמל מתוך האש

ומתוכה דמות ארבע חיות

וזה מראיהן דמות אדם להנה

וארבעה פנים לאחת, וארבע כנפים לאחת להם

ורגליהם רגל ישרה, וכף רגליהם ככף רגל עגל ונצצים כעין נחשת קלל

(וידו) [וידי] אדם מתחת כנפיהם על ארבעת רבעיהם

ופניהם וכנפיהם לארבעתם

חברת אשה אל אחותה כנפיהם לא יסבו

בלכתן איש אל עבר פניו ילכו

ודמות פניהם:

1. פני אדם

2. ופני אריה אל הימין לארבעתם

3. ופני שור מהשמאול לארבעתן

4. ופני נשר לארבעתן

4 I looked, and I saw a windstorm (רוח סערה) coming out of the north—

an immense cloud with flashing lightning and surrounded by brilliant light (נגה).

The center of the fire looked like glowing metal (חשמל),

5 and in the fire was what looked like four living creatures (חיות).

In appearance their form was human,

6 but each of them had four faces and four wings.

7 Their legs were straight; their feet were like those of a calf and gleamed like burnished bronze.

8 Under their wings on their four sides they had human hands.

All four of them had faces and wings,

9 and the wings of one touched the wings of another.

Each one went straight ahead; they did not turn as they moved.

10 Their faces looked like this:

1. Each of the four had the face of a human being,

2. and on the right side each had the face of a lion,

3. and on the left the face of an ox;

4. each also had the face of an eagle.

Daniel 7:9-10

Daniel.7.9-10 (translation JPS 1985):

חזה הוית

עד די כרסון רמיו

ועתיק יומין יתב

לבושה  כתלג חור

ושער ראשה כעמר נקא

כרסיה שבבין די־נור

גלגלוהי נור דלק

נהר די־נור נגד ונפק מן־קדמוהי

אלף (אלפים) [אלפין] ישמשונה

ורבו (רבון) [רבבן] קדמוהי יקומון

דינא יתב וספרין פתיחו

As I looked on,

Thrones were set in place,

And the Ancient of Days (עתיק יומין) took His seat.

His garment was like white snow,

And the hair of His head was like lamb’s wool.

His throne was tongues (שבבין) of flame (נור);

Its wheels were blazing fire (נור).

A river of fire (נור) streamed forth before Him;

Thousands upon thousands (אלף אלפים) served Him;

Myriads upon myriads (רבו רבון) attended Him;

The court sat and the books were opened.

Outline

Intro

Major Biblical Verses

1. Ezekiel 1:4-10

2. Daniel 7:9-10

The Passage

1. R’ Ḥiyya - One may transmit “outlines” (‘rashei perakim’) of Ma’aseh Merkava to an individual

2. R’ Zeira - “Outlines” only to the Av Beit Din and to one whose “heart worries within him”; Variant: the Av Beit Din who himself has a worried heart

3. R’ Ami - Secrets of Torah only to one with 5 traits: “captain of fifty, man of favor, counselor, cunning charmer, skillful enchanter” - Isaiah 3:3

4. R’ Ami - Do not transmit words of Torah to a non-Jew - Psalms 147:20

5. Anecdote: R’ Yoḥanan offers to teach Ma’aseh Merkava to R’ Elazar, who demurs as not yet settled; when ready, R’ Yoḥanan has died, and R’ Asi’s offer is refused out of unworthiness.

6. Anecdote: Rav Yosef knows Ma’aseh Merkava; the Elders of Pumbedita know Ma’aseh Bereshit; They each ask for the other to teach them what they know

   1. R’ Abbahu - prooftext from Proverbs 27:26

   2. Elders of Pumbedita response: Core of Merkava is up to “And He said to me: son of man” - Ezekiel 2:1

7. Baraita - Tannatic dispute re the exact end of the Merkava section in Ezekiel 1:27: R’ Yehuda HaNasi - until the latter word “And I saw”: R’ Yitzḥak - until the word “the hashmal”

Part 2

1. Anecdote: a youth expounded “ḥashmal” and was consumed by fire

2. Ḥananya ben Ḥizkiya credited with preserving Book of Ezekiel (as part of the canon); Faced with contradictions to Torah, he secluded himself with “300 jugs of oil” and reconciled them, preventing suppression

3. Baraita - Anecdote: a youth-and-ḥashmal incident

   1. ... Ḥananya’s defense: one exceptional reader does not define the public’s capacity

4. Rav Yehuda - ‘Hashmal’ = ‘ḥayyot esh memallelot’ (“speaking ḥayyot of fire”)

5. Baraita - The ḥayyot alternate: at times silent, at times speaking—silent when “God’s speech emerges”

6. Rav Yehuda - “Ran and returned” like fire from a furnace - Ezekiel 1:14

7. R’ Yosei b. Ḥanina - “Like a flash (bazak)” = fire from between earthenware shards - Ezekiel 1:14

8. Rav Yehuda citing Rav - The storm from the north went to place the world under Nebuchadnezzar - Ezekiel 1:4

   1. ... so Israel not be given to a lowly nation

9. R’ Elazar - “One wheel on the earth” = an angel standing on earth with head at the ḥayyot - Ezekiel 1:15

10. Baraita - The angel’s name is Sandalfon, towering and weaving crowns

11. Rava - Isaiah saw what Ezekiel saw; Ezekiel, like a villager, describes more detail

12. Reish Lakish - “He is highly exalted” = exalted above the exalted - Exodus 15:1

13. Hierarchy of creatures - lion, ox, eagle, and man; God above all

14. Reish Lakish - Ox-face swapped for cherub-face so an accuser (golden calf) not be a defender - Ezekiel 1:10; 10:14

15. R’ Abbahu - “Cherub” = ‘ke-ravya’ (Aramaic for “child”)

Part 3

1. Abaye to Rav Pappa - “Face of man” = adult; “face of cherub” = child - Ezekiel 10:14

2. 6 wings vs 4: when the Temple stood vs after; diminution above parallels below - Isaiah 6:2; Ezekiel 1:6

3. Rav Ḥananel citing Rav- The diminished wings are those for song - Isaiah 6:2–3; Proverbs 23:5

   1. The Rabbis - The diminished wings covered the feet—otherwise Ezekiel could not describe “straight feet” - Ezekiel 1:7

4. Angels innumerable vs numbered: innumerable when Temple stands; fewer when not - Daniel 7:10; Job 25:3

5. R’ Yehuda HaNasi citing Abba Yose ben Dosai - “A thousand thousands” = one troop; “to His troops there is no number” = total is uncountable - Daniel 7:10; Job 25:3

6. R’ Yirmeya bar Abba - “A thousand thousands ministered to it” refers to the River Di-nur, not to God directly - Daniel 7:10

7. River Di-nur issues from the ḥayyot’s perspiration

8. Rav Zutra bar Toviya citing Rav - The river pours on the heads of the wicked in Gehenna - Jeremiah 23:19

   1. Rav Aḥa bar Ya’akov - It pours over “those snatched away” - Job 22:16

9. R’ Shimon the Pious - “Those snatched away” = 974 generations; God planted some in each generation (the insolent) - Job 22:16; Psalms 105:8 (context)

10. Rav Naḥman bar Yitzḥak - reads “snatched away” for blessing: scholars who shrink themselves; God reveals secrets (‘sod’) to them - Job 22:16

11. Shmuel to Ḥiyya bar Rav, citing Rav - New angels created daily from River Dinur; sing and cease to be - Lamentations 3:23

12. R’ Shmuel bar Naḥmani citing R’ Yonatan - Each word from God creates an angel - Psalms 33:6

13. God’s Hair Color: White vs black- Daniel 7:9; Song of Songs 5:11

    1. Academy vs War (old vs young)

14. Two heavenly thrones: one for God and one for David - Daniel 7:9

15. R’ Akiva - Two heavenly thrones: one for God and one for David

16. R’ Yosei haGelili - two thrones are for judgment and righteousness - Daniel 7:9

17. R’ Akiva - one for judgment and one for righteousness - Daniel 7:9

18. R’ Elazar ben Azarya to R’ Akiva - Aggada is not your field

    1. ... one throne for sitting, one as footstool - Isaiah 66:1; Daniel 7:9

Appendix - summary of all the Talmudic interpretations of Biblical verses in the sugya, organized in Biblical order

1. Exodus

   1. Exodus 15:1 – “I will sing to YHWH, for He is highly exalted”

2. Isaiah

   1. Isaiah 3:3 – “The captain of fifty, the man of favor, the counselor, the cunning charmer, the skillful enchanter”

   2. Isaiah 6:2–3 – “Each had six wings… and one called to another and said…”

   3. Isaiah 66:1 – “The heavens are My throne and the earth My footstool”

3. Jeremiah

   1. Jeremiah 23:19 – “Behold, a storm of YHWH has gone forth in fury… it shall whirl upon the head of the wicked.”

4. Ezekiel

   1. Ezekiel 1:4 – “A stormy wind came out of the north…”

   2. Ezekiel 1:14 – “The living creatures ran and returned, like the appearance of a flash (bazak).”

   3. Ezekiel 1:15 – “Behold, one wheel upon the earth beside the living creatures.”

   4. Ezekiel 1:10 & 10:14 – Faces of the Chariot Beasts

   5. Ezekiel 1:6

   6. Ezekiel 1:7 – “And their feet were straight feet.”

   7. Ezekiel 2:1 – “And He said to me: Son of man.”

   8. Ezekiel 1:27 – “And I saw… the appearance of electrum (ḥashmal).”

5. Daniel

   1. Daniel 7:9–10 – “His throne was fiery flames… A thousand thousands ministered to Him.”

   2. Daniel 7:9 – “His raiment was white as snow, and the hair of His head like pure wool.”

6. Proverbs

   1. Proverbs 23:5 – “Will you set your eyes upon it? It is gone.”

   2. Proverbs 27:26 – “The lambs (kevasim) will be for your clothing.”

7. Psalms

   1. Psalms 33:6 – “By the word of YHWH the heavens were made, and by the breath of His mouth all their hosts.”

   2. Psalms 105:8 – “He commanded His word for a thousand generations.”

   3. Psalms 147:20 – “He has not done so for any nation…”

8. Job

   1. Job 22:16 – “Who were snatched away before their time, whose foundation was poured out as a stream.”

   2. Job 25:3 – “Is there a number to His troops?”

9. Song of Songs

   1. Song of Songs 4:11 – “Honey and milk are under your tongue.”

   2. Song of Songs 5:11 – “His locks are curled, black as a raven.”

10. Lamentations

    1. Lamentations 3:23 – “They are new every morning; great is Your faithfulness.”

The Passage

Chagigah.13a.5-14b.1

R’ Ḥiyya - One may transmit “outlines” (‘rashei perakim’) of Ma’aseh Merkava to an individual

ולא במרכבה ביחיד.

תני רבי חייא:

אבל מוסרין לו ראשי פרקים.

§ It is taught in the Mishnah, according to the Talmud’s explanation: Nor may one expound the Design of the Divine Chariot to an individual.

R’ Ḥiyya taught:

But one may transmit to him, an individual, the outlines of this topic, leaving him to comprehend the rest on his own.

R’ Zeira - “Outlines” only to the Av Beit Din and to one whose “heart worries within him”; Variant: the Av Beit Din who himself has a worried heart

אמר רבי זירא:

אין מוסרין ראשי פרקים אלא

1. לאב בית דין,

2. ולכל מי שלבו דואג בקרבו.

איכא דאמרי:

והוא שלבו דואג בקרבו.

R’ Zeira said:

One may transmit the outlines of the Design of the Divine Chariot only

1. to the president of the court (אב בית דין), who needs to know them due to his wisdom and meritorious deeds,

2. and to anyone whose heart inside him is concerned,⁴ i.e., one who is concerned about his sins and desires to achieve full repentance.

There are those who say that

this does not refer to two separate individuals, but to the president of the court, whose heart inside him is concerned.

R’ Ami - Secrets of Torah only to one with 5 traits: “captain of fifty, man of favor, counselor, cunning charmer, skillful enchanter” - Isaiah 3:3

אמר רבי אמי:

אין מוסרין סתרי תורה אלא למי שיש בו חמשה דברים:

1. ״שר חמשים,

2. ונשוא פנים,

3. ויועץ,

4. וחכם חרשים,

5. ונבון לחש״.

R’ Ami said:

The secrets (סתרי) of the Torah may be transmitted only to one who possesses the following 5 characteristics:

1. “The captain of 50,

2. and the man of favor,

3. and the counselor,

4. and the cunning charmer,

5. and the skillful enchanter” (Isaiah 3:3).

R’ Ami - Do not transmit words of Torah to a non-Jew - Psalms 147:20

ואמר רבי אמי:

אין מוסרין דברי תורה לגוי,

שנאמר:

״לא עשה כן לכל גוי

ומשפטים בל ידעום״.

And R’ Ami said further:

The words of Torah may not be transmitted to a non-Jew,

as it is stated:

“He has not dealt so with any nation,

and as for His ordinances, they have not known them” (Psalms 147:20).

Anecdote: R’ Yoḥanan offers to teach Ma’aseh Merkava to R’ Elazar, who demurs as not yet old enough; when ready, R’ Yoḥanan has died, and R’ Asi’s offer is refused out of unworthiness

אמר ליה רבי יוחנן לרבי אלעזר: תא אגמרך במעשה המרכבה,

אמר ליה: לא קשאי.

כי קש —

נח נפשיה דרבי יוחנן.

אמר ליה רבי אסי: תא ואגמרך במעשה מרכבה.

אמר ליה:

אי זכאי —

גמירתה מרבי יוחנן רבך.

§ The Talmud relates: R’ Yoḥanan said to R’ Elazar: Come and I will teach you the Design of the Divine Chariot.

R’ Elazar said to him: I have not yet aged (קשאי) sufficiently, as one must be very settled in one’s mind for these studies.

When he grew old —

R’ Yoḥanan had already passed away.

R’ Asi said to him: Come and I will teach you the Design of the Divine Chariot.

He said to him:

Had I merited —

I would have learned it from R’ Yoḥanan, your teacher.

It therefore appears that I am unworthy of studying it.

Anecdote: Rav Yosef knows Ma’aseh Merkava; the Elders of Pumbedita know Ma’aseh Bereshit; They each ask for the other to teach them what they know

• רב יוסף

  • הוה גמיר מעשה המרכבה.

• סבי דפומבדיתא

  • הוו תנו במעשה בראשית.

אמרו ליה: (ליגמור לן) [ליגמרן] מר מעשה מרכבה.

אמר להו: אגמרון לי מעשה בראשית

The Talmud relates:

• Rav Yosef

  • would study the Design of the Divine Chariot and was familiar with the subject,

• whereas the Elders of Pumbedita

  • would study the act of Creation.

They said to Rav Yosef: Let the Master teach us the Design of the Divine Chariot.

He said to them: You teach me the act of Creation.

After Elders of Pumbedita teach him Ma’aseh Bereshit, Rav Yosef declines to teach them Ma’aseh Merkava—should stay secret - Song of Songs 4:11

בתר דאגמרוה,

אמרו ליה: ליגמרון מר במעשה מרכבה!

אמר להו:

תנינא בהו: ״דבש וחלב תחת לשונך״,

דברים המתוקין מדבש וחלב —

יהו תחת לשונך.

After they taught him that subject,

they said to him: Let the Master teach us the Design of the Divine Chariot.

He said to them:

We learned with regard to them the secrets of the Torah:

“Honey and milk are under your tongue” (Song of Songs 4:11),

meaning that matters that are sweeter than honey and milk --

should remain under your tongue.

In other words, one should not speak of such matters, and anyone who is familiar with them may not reveal them to others.

R’ Abbahu - prooftext from Proverbs 27:26

רבי אבהו אמר:

מהכא:

״כבשים ללבושך״,

דברים שהן כבשונו של עולם —

יהיו תחת לבושך.

R’ Abbahu said:

It is derived from here, from the following verse:

“The lambs [kevasim] will be for your clothing” (Proverbs 27:26),

which he expounds as though it were written with the letter shin, kevashim, meaning concealed matters:

Things that constitute the concealed matters of the world --

should be under your clothing; you should not reveal them.

Elders of Pumbedita response: Core of the Merkava section is up to “And He said to me: son of man” (Ezekiel 2:1)

אמרו ליה: תנינן בהו עד ״ויאמר אלי בן אדם״.

אמר להו: הן הן מעשה המרכבה.

[...]

When the Elders of Pumbedita saw that Rav Yosef was not going to teach them, they said to him: We have learned them, the verses concerning the Design of the Divine Chariot written in the book of Ezekiel, up to the verse “And He said to me, son of man” (Ezekiel 2:1).

He said to them: If so, these verses are the very essence of the Design of the Divine Chariot, as they provide the main details of the topic.

[...]

Baraita - Tannatic dispute re the exact end of the Merkava section in Ezekiel 1:27: R’ Yehuda HaNasi - until the latter word “And I saw”: R’ Yitzḥak - until the word “the hashmal”

עד היכן מעשה המרכבה?

רבי אומר: עד ״וארא״ בתרא,

רבי יצחק אומר: עד ״החשמל״.

[...]

a baraita:

Until where is the Design of the Divine Chariot related?

R’ Yehuda HaNasi says: Until the latter “And I saw” (Ezekiel 1:27), not including the last verse.

R’ Yitzḥak says: Until the word “the electrum” (Ezekiel 1:27).

[...]

1. See my three-part series on the previous part of this extended sugya: “Talmudic Cosmology (Ma’aseh Bereshit): Earth’s Foundations, the Seven Heavens, and Cosmic Dimensions (Chagigah 12b-13a)”, final part here.

And see my extended intro there, in Part 1 of that series.

And see Wikipedia, “Maaseh Breishit and Maaseh Merkavah“:

Ma’aseh Breishit (Hebrew: מעשה בראשית) and Ma’aseh Merkavah (מעשה מרכבה), literally “work of Creation” and “work of the Chariot”, are terms used in the Talmud for the esoteric doctrine of the universe, or for parts of it.

Ma’aseh Bereshit, following the Genesis creation narrative, comprises the cosmogony [=creation of the world] of the Talmudic era; Ma’aseh Merkavah, based on the throne-chariot of Ezekiel 1 and other prophetic descriptions of divine manifestations like Isaiah 6, is concerned with the theosophic [=God/heaven/angels] views of those times.

And see ibid., section “Maaseh Merkavah“:

The Ma’aseh Merkavah, therefore, dealt with esoteric teachings concerning the visible manifestations of God, and hence with angelology […]

And see ibid., section “Practical Applications“:

The belief was apparently current that certain mystic expositions of the Ezekiel chapter, or the discussion of objects connected with it, would cause God to appear […]

The belief in the appearance of God is indicated also in the popular idea that all who inquire into the mysteries of the Ma’aseh Merkavah without being duly authorized will die a sudden death.

2. See Wikipedia ibid., that the etymology of this name may be Greek:

Greek prefix syn-, meaning “together”, and adelphos, meaning “brother”; thus approximately meaning “co-brother””.

3. נהר דינור - “river of fire” - Dan 7:10; see my note in a previous piece on this “river”, and on the word ‘nur’ in the Talmud.

4. דואג - literally: “worried”, i.e. proper concern.