Reimagining Gog and Magog: Could Zionism Fulfill an Ancient Prophecy?

What if everything we thought about biblical prophecy was backwards?

Across the Abrahamic faiths—Judaism, Christianity, and Islam—Gog and Magog (known in Arabic as Ya’juj and Ma’juj) are end-times forces associated with chaos, war, and divine judgment. But what if those names don’t point to distant foreign powers or symbolic evil empires? What if they point to something much closer—something political, even modern?

This article explores a bold and controversial possibility: that modern Zionism, often viewed as the return of Jews to their biblical homeland, might instead fulfill the prophetic role of Gog and Magog. And more surprisingly, that Palestinians—long portrayed as the enemy in many religious and political narratives—could actually be the surviving descendants of ancient Israelites, the true inheritors of the land.

Ben Gurion’s Forgotten Statement

David Ben Gurion, the founding Prime Minister of Israel, once made a striking claim: that many Palestinians are descendants of Jews who never left the land after the Roman expulsions. Over centuries, these Jews became Christians and later Muslims, but they remained rooted in the soil of ancient Israel.

That quote rarely makes headlines. But if it holds any truth, it upends the standard story of “returning Jews” and “foreign Arabs.” Instead, it raises the question: Who is truly returning—and who never left?

Ezekiel’s Prophecy: Who Are the Invaders?

In the Hebrew Bible, chapters 38 and 39 of Ezekiel describe Gog, of the land of Magog, leading a coalition to invade the peaceful land of Israel. The result is divine wrath: earthquakes, fire from heaven, and utter destruction of the invaders. One curious detail? The weapons of Gog and Magog will be burned as firewood for seven years after the war ends.

Traditionally, this passage is seen as foretelling a future attack against the Jewish people in their land. But what if, in light of Ben Gurion’s claim, the real invaders are not defending Israel but attacking the true remnant of it?

Islamic Prophecy Echoes the Same Story

Islamic tradition also speaks of Gog and Magog. The Prophet Muhammad reportedly said that after their defeat, Muslims would burn their weapons—for seven years. That’s not just a strange coincidence—it’s nearly a word-for-word echo of Ezekiel.

The hadith, reported in Sunan Ibn Majah, states:

“The Muslims will burn the weapons of Gog and Magog for seven years.”
This clearly echoes Ezekiel 39, verse 9.

So here’s the puzzle: If both Islam and the Hebrew Bible speak of an apocalyptic invasion, followed by the survivors using the enemy’s weapons as firewood, could they be describing the same event from different angles?

Zionism as Gog and Magog?

What if the modern Zionist movement, especially in its militant or nationalist forms, fits the pattern of Gog and Magog more than anyone else?

Here’s the logic behind that idea:
Gog and Magog are portrayed as powerful, aggressive forces invading and dominating the land.
Zionism, since its emergence, has involved the displacement and suppression of the native Palestinian population—many of whom, if Ben Gurion was right, are descendants of ancient Jews.
That would mean the “invaders” are not returning natives, but foreign powers acting in the name of divine destiny while pushing out the true heirs of the land.

This reversal is uncomfortable, even shocking. But it asks a question worth pondering: Has the prophetic script been flipped?

Seven Years of Burning: A Symbolic Cleansing

In both the Bible and the hadith, the burning of weapons for seven years symbolizes more than just clean-up—it represents purification. The tools of war are transformed into fuel for life. It marks the end of an age of violence and the beginning of something new—something divinely approved.

If Palestinians are the ones who remain after the storm, perhaps these prophecies are not just about survival, but about spiritual and historical vindication.

Rethinking the Inheritance

This interpretation may not sit well with everyone. It challenges political narratives, religious assumptions, and deeply held beliefs. But it also bridges the gap between Islamic and biblical prophecy, offering a unified vision of justice, continuity, and hope.

Maybe the real question isn’t just who inherits the land—but who carries forward the legacy of the ancient covenant. Not in name alone, but in blood, soil, and spirit.

Final Thought

Sometimes prophecy isn’t about the future—it’s a mirror held up to the present. And sometimes, the people we think are the villains in a story turn out to be its forgotten heroes.

Gog and Magog: Their Religion and Obsession with the “Town”

The figures of Gog and Magog—known in Islamic tradition as Yajuj and Majuj—are shrouded in apocalyptic mystery across Abrahamic religions.

While the Quran and Hadith literature provide limited but evocative details about them, interpretations and speculation abound. Among these is the idea that Gog and Magog may adhere to the Jewish faith and harbor a fixation on the Holy Land, especially the city of Jerusalem.

Quranic Reference and the “Town”

In Surah 21, verse 95, the Quran states:

“And there is a ban upon [the people of] a town which We destroyed: they shall not return.
Until, when Gog and Magog are let loose, and they swarm down from every mound.”
This verse has been interpreted by some exegetes and commentators to refer to Jerusalem, the “town” whose destruction and the divine decree against its reentry become symbolically significant. In this context, the town becomes central to eschatological narratives, particularly involving Gog and Magog. Their emergence is linked to the end of days and the unfolding of divine justice on earth.

Who Are Gog and Magog?

In both Islamic and Judeo-Christian texts, Gog and Magog are described as tribes or peoples of great power and corruption. In the Quran (Surah 18, verses 94 to 99), they are described as causing “mischief in the land” and being temporarily sealed off by the righteous ruler Dhul-Qarnayn, only to break free near the end of time.

In the Islamic eschatological view, their release marks a cataclysmic moment in human history—one of chaos, global strife, and ultimately, divine intervention.

The Theory: Adherents of the Jewish Faith?

One theory proposed by some interpreters and observers is that Gog and Magog might be associated with the Jewish faith. This theory is not explicitly supported by classical Islamic texts, but it arises from certain geopolitical and scriptural readings. The idea hinges on their supposed obsession with the Holy Land, particularly Jerusalem—a city central to Jewish theology, identity, and eschatology.

According to this view, the reference in Surah 21, verse 95 to a town (Jerusalem) and a divine prohibition on return could be indirectly linked to the movements or aspirations of Gog and Magog. Their “obsession” with the land may be interpreted as a reflection of a deeper theological or historical attachment, possibly rooted in Jewish claims to the area.

However, this view remains speculative and is not universally accepted. Many Islamic scholars argue that Gog and Magog are not to be identified with any specific religious group but rather represent a corrupt and destructive force, devoid of spiritual alignment and indifferent to divine guidance.

Symbolism vs. Literalism

The Quranic and Hadith portrayals of Yajuj and Majuj allow room for symbolic interpretation. Rather than focusing solely on their ethnic or religious identity, many scholars emphasize their role in divine narrative: as signs of the approaching Day of Judgment, their release into the world serves as a stark reminder of human vulnerability, the limits of power, and the necessity of divine guidance.

Thus, whether or not they adhere to a specific religion, the deeper message lies in what their emergence represents—chaos preceding divine order, falsehood before the triumph of truth.

Conclusion

While some theorists suggest that Gog and Magog may follow the Jewish faith and possess an enduring obsession with the Holy Land—particularly Jerusalem—Islamic scripture provides little direct support for such claims. Surah 21, verse 95 does refer to a town whose people are barred from return, and this is often interpreted to mean Jerusalem. Yet, the identities and motives of Gog and Magog remain deliberately vague, serving more as eschatological signs than as historical actors.

As with many elements of apocalyptic literature, the role of Gog and Magog ultimately points beyond themselves—to the divine plan, the coming of the final hour, and the unfolding of cosmic justice.

Exploring the Connection Between Gog, Magog, and the Khazars in the Jewish Encyclopedia

How does Jewish Encyclopedia make a connection between people of Gog and Magog and the Khazars?

The Jewish Encyclopedia, a comprehensive work published in the early 20th century, discusses various historical, religious, and cultural topics related to Judaism. In its entries, the encyclopedia explores the connection between Gog and Magog and the Khazars, drawing upon historical and biblical sources.

Gog and Magog are biblical figures mentioned in the Book of Ezekiel and the Book of Revelation, often associated with apocalyptic prophecies and the end times. Over time, these names have been linked to various groups and regions, sometimes representing distant lands or threatening forces.

The Khazars were a semi-nomadic Turkic people who established a powerful empire in the region of the Caucasus and the Volga River between the 7th and 10th centuries. Notably, the Khazar elite and parts of their population converted to Judaism around the 8th century.

In the Jewish Encyclopedia, the connection between Gog and Magog and the Khazars is explored through the lens of medieval Jewish and Christian writings. Some medieval Jewish authors, influenced by earlier traditions and geopolitical realities, identified the Khazars with the apocalyptic figures of Gog and Magog. This association might have been bolstered by the Khazars’ geographical location on the fringes of the known world and their involvement in regional power dynamics.

It’s important to note that these connections are more interpretative and speculative rather than based on concrete historical evidence. They reflect the ways in which biblical prophecies and historical events were intertwined in the medieval imagination, often serving as a means to understand contemporary geopolitical situations through a religious and eschatological framework.

Khazar (Encyclopaedia Britannica)

Khazar, member of a confederation of Turkic-speaking tribes that in the late 6th century CE established a major commercial empire covering the southeastern section of modern European Russia. Although the origin of the term Khazar and the early history of the Khazar people are obscure, it is fairly certain that the Khazars were originally located in the northern Caucasus region and were part of the western Turkic empire (in Turkistan). The Khazars were in contact with the Persians in the mid-6th century CE, and they aided the Byzantine emperor Heraclius (reigned 610–641) in his campaign against the Persians.

By the beginning of the 7th century, the Khazars had become independent of the Turkic empire to the east. But by the middle of that century, the expanding empire of the Arabs had penetrated as far northward as the northern Caucasus, and from then on until the mid-8th century the Khazars engaged in a series of wars with the Arab empire. The Arabs initially forced the Khazars to abandon Derbent (661), but around 685 the Khazars counterattacked, penetrating southward of the Caucasus into present-day Georgia, Armenia, and Azerbaijan.

The Khazars and Arabs fought each other directly in Armenia in the 720s, and, though victory passed repeatedly from one side to the other, Arab counterattacks eventually compelled the Khazars to permanently withdraw north of the Caucasus. The Khazars’ initial victories were important, though, since they had the effect of permanently blocking Arab expansion northward into eastern Europe. Having been compelled to shift the centre of their empire northward, the Khazars after 737 established their capital at Itil (located near the mouth of the Volga River) and accepted the Caucasus Mountains as their southern boundary.

During the same period, however, they expanded westward. By the second half of the 8th century, their empire had reached the peak of its power-it extended along the northern shore of the Black Sea from the lower Volga and the Caspian Sea in the east to the Dnieper River in the west. The Khazars controlled and exacted tribute from the Alani and other northern Caucasian peoples (dwelling between the mountains and the Kuban River); from the Magyars (Hungarians) inhabiting the area around the Donets River; from the Goths; and from the Greek colonies on the Crimean Peninsula. The Volga Bulgars and numerous Slavic tribes also recognized the Khazars as their overlords.

Although basically Turkic, the Khazar state bore little resemblance to the other Turkic empires of central Eurasia. It was headed by a secluded supreme ruler of semireligious character called a khagan-who wielded little real power and by tribal chieftains, each known as a beg. The state’s military organization also seems to have lacked the forcefulness of those of the greater Turkic-Mongol empires. The Khazars seem to have been more inclined to a sedentary way of life, building towns and fortresses, tilling the soil, and planting gardens and vineyards. Trade and the collection of tribute were major sources of income.

But the most striking characteristic of the Khazars was the apparent adoption of Judaism by the khagan and the greater part of the ruling class in about 740. The circumstances of the conversion remain obscure, the depth of their adoption of Judaism difficult to assess; but the fact itself is undisputed and unparalleled in central Eurasian history. A few scholars have even asserted that the Judaized Khazars were the remote ancestors of many eastern European and Russian Jews. Whatever the case may be, religious tolerance was practiced in the Khazar empire, and paganism continued to flourish among the population.

The prominence and influence of the Khazar state was reflected in its close relations with the Byzantine emperors: Justinian II (704) and Constantine V (732) each had a Khazar wife. The main source of revenue for the empire stemmed from commerce and particularly from Khazar control of the east-west trade route that linked the Far East with Byzantium and the north-south route linking the Arab empire with northern Slavic lands. Income that was derived from duties on goods passing through Khazar territory, in addition to tribute paid by subordinate tribes, maintained the wealth and the strength of the empire throughout the 9th century.

But by the 10th century the empire, faced with the growing might of the Pechenegs to their north and west and of the Russians around Kiev, suffered a decline. When Svyatoslav, the ruler of Kiev, launched a campaign against the Khazars (965), Khazar power was crushed. Although the Khazars continued to be mentioned in historical documents as late as the 12th century, by 1030 their political role in the lands north of the Black Sea had greatly diminished. Despite the relatively high level of Khazar civilization and the wealth of data about the Khazars that is preserved in Byzantine and Arab sources, not a single line of the Khazar language has survived.